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et  de  haut  en  bas,  en  prenant  le  nombre 
d'images  ndcessaire.  Les  diagrammes  suivants 
illustrent  la  mdthoda. 


1 

2 

3 

1 

2 

3 

4 

5 

6 

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10^ 


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DOCTEINA.L  AND  SCRIPTURAL 


CATECHISM; 


or  Tm 


'^h, 


'^tf%  d® 


CHRISTIAN  RELIGION. 


BY  /V^ 

REV.  P.  COLLOT,/ *  /^' 


DOCTOR     OF     THB     SOBBO 


"^fe. 


\^i 


TRANSLATED   FROM  THE   FRENCH         ^ 

BY  MRS.  J.  SADLIER, 

Wirn  THE  APPROBATION  OV  THE  KGOLBBIASTIOAL  AUTHOBITIBS  OF  MONTBKAL. 


A<^. 


ef- 


O' 


<,-v?^^':„.-scv=>"\'\3^ 


.\^' 


.©• 


NEW  YO'fe%^  'q'^"^* 

D.  &  J.  SADLIER  &  CO.,  l^%ILI4A^foTREET. 

BOSTON:— 128  Eil)ERA1^^8^EET. 

MONTREAL  :-CORXKR  OF  NOTRE  DAMjf^lirST.  FRANCIS  XAVIEU  STREETS. 

185^ 


Entered,  ftpcording  to  Act  of  Congrew,  in  the  year  1068, 

By  D.  a  J.  Sadlieb  and  Compamy, 

In  the  Clerk'i  Offlee  of  the  DUtrict  Court  of  the  United  State,  for  the  Sonthem  Diitriet  o* 

New  York. 


PRINTED   BY 

BiLUW  AND  Bbothbbs,  20  North  William  St.,  N.  Y. 


DEDICATIOIf. 


To  THE  Brothers  op  the  Christian  Schools  : 

To  you,  fervent  and  devoted  children  of  the 
venerable  De  La  Salle!   f„  yo„,  who  so  well  fulfil 
your  lowly  yet  most  important  mission,  and  work 
on  silently  and  steadily,  year  after  year,  training 
the  rismg  .generation  for  the   glory  of  God    the 
salvation  of  souls,  and  the  well-being  of  stiites'  and 
communities;  to  you,  who  may  be  truly  called  the 
benefa^jtors  of  mankind,  this  series  of  instructions 
on  the  Principal  Truths  of  Religion  is  most  re- 
spectfully dedicated  by 


HoNTKUL,  afey,  1858. 


THE  TRANSLATOR. 


»     '^ 


CONTENTS. 


I'm 

CuAP.  I.  Of  God 1 

Chap.  II.  Of  the  Most  Holy  Trinity 18 

CuAP.  III.  Of  tho  Incarnation..   16 

Chap.  IV.  Of  tho  Apostles'  Creed 20 

Chap.  V.  Of  the  Sacraments  In  General 184 

Of  the  Effect  of  tho  Sacraments 185 

Of  the  Number  of  the  Sacraments. 141 

Of  tho  Ceremonies  of  tho  Sacraments 143 

OHAi».  VI.  Of  Baptism 145 

Of  Godfathers  and  Godmothers I55 

Of  the  Ceremonies  of  Baptism I57 

Of  the  Ceremonies  which  precede,  accompany,  and  follow 

Baptism 157,161,164 

Chap.  VII.  Of  Confirmation Igj 

Chap.  VIII.  Of  the  Eucharist I74 

Of  the  Sacrifice  of  the  Mass 191 

Of  the  Ceremonies  of  the  Mass 208 

Of  the  Manner  of  hearing  Mass 218 

Chap.  IX.  Of  the  Sacrament  of  Penance 221 

Of  Contrition 224 

Of  Perfect  Contrition 227 

Of  Attrition 22S 

Of  Confession 230 

Of  tho  Manner  of  Confessing 288 

Of  Satisfaction 240 


ClIAP.  X 

Chap.  XI. 
CUAP.  XII, 

Chap.  XIII. 


Chap.  XIV, 
Chap.  XV. 


Chap.  XVI. 

Chap.  XVII. 

Chap.  XVIII. 

Chap.  XIX. 

Cl5AP.  XX. 


CONTENTS. 

Of  Public  Penance «4fi 

Of  Indulgoncos 348 

Of  Extrcnio  Unction 261 

Of  Holy  Ordora 268 

Of  Matrimony 283 

Of  Virginity 273 

Of  the  Commandments  of  God 278 

Of  Vows 813 

Of  Oaths 814 

Of  the  Commandments  of  the  Church 867 

Of  Sin 873 

Of  Original  Sin 874 

Of  Actual  Sin 870 

Of  Mortal  Sin 876 

Of  Venial  Sin 87» 

Ofthe  State  of  Man  after  his  Death 890 

Of  the  Sign  of  tlie  Cross 889 

Ofthe  Lord's  Prayer 8W 

Of  the  Angelical  Salutation 401 

Of  til©  Tlieological  Virtues 404 

Of  the  Cardinal  Virtues 406 

Ofthe  Capital  81ns 406 

Acts  ofthe  Different  Virtues 408 

Christian  Exercise,  for  the  beginning  of  Catechism 409 

For  Beptuagoslma  Sunday,  In  the  Advanced  Classes 415 


248 
2K1 

.  268 

.  263 

.  272 

.  278 

.  812 

..  814 

..  857 

..  872 

..  874 

..  870 

..  876 

...  879 

...  830 

...889 

...  8M 

...  401 
.  404 
.  405 
.  405 
,.  408 
..  409 
..  415 


DOCTRINAL   CATECHISM. 


•4  »» 


CHAPTER    I. 

OF   GOD. 

Queition.  What  is  God  f 

AiiHwer.  God  is  a  spirit,  eternal,  independent,  infinite,  and 
immutable,  who  is  present  every  where,  who  seeth  all  things, 
who  can  do  all  things,  who  has  created  all  things,  and 
governs  the  universe. 

Q,  Why  do  you  say  that  he  is  a  spirit  f 

A.  Because  he  is  a  supreme  intelligence,  who  has  neither 
body,  nor  figure,  nor  color,  and  who  cannot  fiiU  under  the 
senses. 

Q.  What  is  an  intelligence  If 

A.  That  which  is  capable  of  knowing  and  thinking. 

Q.  How  many  sorts  of  intelligences  arc  there  ? 
A.  There  are  throe  sorts. 

Q.  What  are  they? 

A.  God,  the  angels,  and  our  souls. 

Q.  What  rank  does  God  hold  amongst  these  intelligences  ? 
A.  He  holds  the  first  rank. 

Q.  Why? 

A.  Because  he  is  a  supreme  intelligence.  ' 

Q.  What  do  you  mean  by  supreme  ? 
A.  That  which  has  no  equal. 
,  1st.  God  knows  all  things.     He  knows  himself,  and  all 
his  perfections.     He  knows  all  his  creatures,  past,  present, 
future,  and  possible. 


T-P 


(i 


2  DOCTRINAL    CATECHISM. 

2(1.  What  God  knows,  ho  knows  in  a  manner  infinitely 
perfect,  so  as  that  nothing  can  ha  added  thereto,  and  no 
other  intelligence  can  over  attain  to  it. 

Q.  Wliat  rank  do  the  nngels  holil  amongst  these  btelligenccs  I 
A.  They  hold  the  second  rank. 

Q.  Why? 

A.  Because  they  hold  tho  middle  place  between  God  and 
our  souls. 

1st.  They  know  less  than  God,  but  more  than  our  souls. 

2d.  They  know  less  perfectly  than  God,  but  more  per- 
fectly than  our  souls. 

Q.  What  rank  do  our  souls  hold  amongst  these  intelligences  f 

A.  They  hold  the  lowc  't  rank. 

Q.  Why? 

A.  Because  they  arc  below  God  and  the  angels.  They 
know  but  few  things,  and  even  those  very  imperfectly. 

"  We  know  in  part,  and  we  prophesy  in  part,"  says  St. 
Paul  ;*  "but  when  that  which  is  perfect  shall  come,  that 
which  is  in  part  shall  be  done  away." 

Q.  Are  there  no  more  than  these  three  sorts  of  intelligences  in  this 
world  ? 

A.  There  are  no  others. 

The  heavens  and  tho  earth,  the  sun,  moon,  and  stars,  are 
not  intelligences,  because  they  are  not  capable  of  knowing 
and  thinking. 

So  it  is  with  tho  birds,  the  fish,  and  all  other  animals. 

Plants,  wood,  stone,  and  metals,  likewise. 

Our  bodies  even  are  not  intelligences,  because  they  can 
neither  know  nor  think  ;  it  is  our  souls  that  think. 

Q.  Can  we  see  God  with  ^ur  eyes,  and  touch  him  with  our  hands  ? 
A.  No,  we  cannot. 

Q.  Why  ? 

A.  Because  ho  has  neither  body,  nor  figure,  nor  coloi-, 
and  cannot  fall  under  the  senses. 

The  senses  are  :  sight,  hearing,  smell,  taste,  and  touch. 

Q.  Still  it  is  said  in  Scripture  that  God  has  eyes,  arms,  han  .      «. 
A.  The  Scripture  speaks  in  that  way  to  make  us  under- 
stand that  God  sees  all  and  can  do  all. 


•  1  Cor.  xiil.  10. 


or  ooD. 


tbia 


under- 


Q.  If  Ood  has  no  bod;',  why,  then,  is  ho  rcproHcntcd  as  a  vciioruble 
old  man  ? 

yl.  It  is  because  that  he  has  manifested  himself  under  that 
figure.* 

Ihc  Holy  Ghost  is  also  represented  as  a  dove,f  cr  in 
the  form  of  fiery  tongues,  although  ho  is  a  pure  spirit.J 
because  ho  has  appeared  under  those  forms. 

Ill  like  manner  the  angels  are  represented  as  young  nun 
having  wings,§  although  they  are  pure  spirits,||  because 
they  have  appeared  in  that  shape. 

Q.  Why  did  Ood  appear  as  a  venerable  old  man  ? 

A.  To  make  it  understood  that  he  is  from  all  eternity. 

Q.  Why  did  the  Holy  Ghost  appear  in  the  furni  of  a  dove  and  of 
fiery  tongues  ? 

A.  To  show  that  he  is  a  spirit  of  purity  and  of  charity. 
Q.  Why  did  the  angels  appear  as  young  men  ^vith  wings  ? 
A.  To  mark  their  endless  youth,  and  the  promptitude 
wherewith  they  execute  the  orders  of  God. 

Q,  Why  etemaU 

A.  Because  he  has  never  had  a  beginning,  and  will  never 
have  an  end. 

Q.  Had  God  a  beginning  ? 
A.  No. 

Q.  Shall  he  ever  have  an  end  ? 
A.  No. 

Q.  Is  there  any  thing  else  eteraal  ? 

A.  No,  it  is  only  God  that  is  eternal. 

Q.  Why? 

A.  Because  is  is  only  He  who  is  without  beginning  and 
without  end. 

Q.  All  things,  then,  have  bad  a  beginning  ? 

A.  Yes,  except  God. 

The  heavens  and  the  earth,  the  sun,  moon  and  stars,  an- 
gels and  men,  and  all  other  creatures,  have  begun  at  a 
known  time. 

Q.  Where  was  God  when  there  was  nothing  of  all  that  we  see  ? 

A.  He  was  in  himself. 

God,  having  need  of  nothing,  suflSced  for  himself.    Even 


•  Dan.  vii.  9. 

t  St  Mutt.  iii.  16. 


X  Acts  ii.  3. 

§  Gen.  xxviii.  12. 


I  Job  V. 


m 


DOCTRINAL    'JATE0HI8M. 


now,  it  is  not  the  heavens  and  ti?e  earth  which  contain  God, 
but  it  is  God  who  contains  them. 

Q.  What  are  those  creatuiea  called  which  are  never  to  have  an  end, 
such  as  the  angels  and  our  souls ?  ,  >ri    ,f    i:     -''. 

.,    A.  They  are  called  immortal. 

'  It  is  true  that  they  may  be  called  eternal,  inasmuch  as 
they  are  never  to  have  an  end,  but  they  arQ  not  eternal,  in- 
asmuch as  they  had  a  beginning. 

Q.  Why  independent  ? 

A.  Because  he  holds  his  being  only  from  himself,  and  de- 
pends on  no  other  cause.  .  v 

Q.  From  whom  does  God  hold  his  being  ? 
A.  From  himself  alone. 

Q.  Does  God  depend  on  any  cause  t 

A.  No,  he  depends  on  no  cause,  and  can  depend  on  none. 

Q.  Why! 

A.  1st.  Because  that  no  cause  has  produced  him.    ^* 
2d.  Because  no  cause  preserves  him. 
He  is  only  indebted  to  himself  for  what  he  is,  and  for 
always  remaining  what  he  is. 

Q.  From  whom  do  all  creatures  hold  their  being ! 
A.  Thev  hold  it  from  God. 

Q.  Why? 

A.  Because  they  have  proceeded  from  God,  and  if  God 
had  not  given  it  to  them,  they  should  still  be  in  nothing. 

Q.  What  are  the  CAuses  on  which  all  creatures  depend  ? 

A.  They  depend  on  all  those  which  have  given  them  be- 
ing, or  by  which  they  are  preserved. 

1st.  On  God,  who  is  the  first  author  and  tne  first  pre- 
server of  their  being. 

2d.  On  those  whom  God  has  employed  in  giving  it  to 
them. 

3d.  On  all  that  preserves  it  to  them. 

God  has  subjected  man  to  a  multitude  of  wants,  to  make 
him  the  more  sensible  of  his  dependence.  Hence  his  de- 
pendence is  as  manifold  as  his  wants.  The  earth  sustains 
him  ;  the  sun  and  the  stars  give  him  light ;  the  air  makes 
him  breathe ;  the  earth  and  its  various  productions,  with 
the  animals  which  are  on  the  earth,  in  the  air  and  in  the 


••:    :'       OF   GOD.     ;>  '         ■  w 

waters,  serve  for  his  food,  his  maintenance,  and  all  his  other 
wants. 

Q.  Why  is  God  immutable  ? 

A.  Because  he  is  subject  to  no  change. 

There  is  nothing  immutable  on  the  earth,*  because 
every  thing  on  it  is  in  perpetual  change. 

In  heaven  there  is  no  more  change ;  but  that  is  through 
grace  and  special  favor — grace  and  favor  which  may  be 
merited  by  a  good  life. 

Even  the  angels  have  earned  it  by  their  fidelity. 

Q.  Are  the  heavens  and  the  earth  immutable  ? 
A.  No,  for  they  shall  one  day  change.f 
Then  God  shall  make  new  heavens  and  a  new  earth.  J 

Q.  Are  men  immutable! 

A.  No,  for  they  are  subject  to  ail  sorts  of  change. 

At  one  moment  they  think  one  thing,  and  the  next  mo- 
ment, something  else.  To-day  they  would  have  one  thing, 
to-morrow  another.  Yesterday  in  good  health,  to-morrow 
sick,  the  next  day  dead,  Man,  says  Job,  never  continueth 
in  the  same  state.§  It  is  not  only  individuals  that  change, 
but  the  whole  world  taken  collectively. 

States,  kingdoms,  provinces,  cities,  all  is  in  perpetual 
motion ;  for  all  passes  away,  all  perishes,  all  comes  to  an 
end,  and  there  is  nothing  to  be  seen  that  is  fixed,  stable,  or 
permanent. 

Q.  What,  then,  is  immutable ! 
A.  Nothing  but  God  alone. 

Q.  Why! 

A.  Because  it  is  only  he  who  is  subject  to  no  change. 

I  AM  THE  Lord,  says  God,  and  I  change  not.jI 

He  changes  not  in  himself;  he  is  always  in  the  same 
state  of  greatness  and  of  majesty.  He  changes  not  in  his 
perfections;  he  has  them  all,  and  they  can  receive  neither 
increase  nor  diminution.  Neither  does  he  change  in  his 
thoughts  nor  in  his  decrees,  because  they  are  the  same 
throughout  all  eternity. 

Q.  Why  is  he  infinite ! 

A.  Because  his  essence  and  his  perfections  have  no  bounds. 


♦  EccIm.  11.  It. 
t  St  Mark  xiil.  81. 


\ 


Is.  IXT.  IT. 

Job  xir.  2. 
1* 


1  MalMh.  iil.  6. 


6 


DOCTRINAL   CATECHISM. 


Q.  What  is  the  essence  of  God  ? 

A.  It  is  supreme  and  self-existing  greatness. 

Q.  What  are  the  perfections  of  God  ? 

A.  They  are  his  eternity,  his  independence,  his  immuta- 
bility, and  the  others. 

Q.  What  do  you  mean  by  saying  that  the  essence  of  God  and  his 
perfections  have  no  bounds  ? 

A.  I  mean  that  there  can  be  no  addition  *»ither  to  his 
greatness  or  to  his  perfections. 

Q.  Why ! 

A.  Because  he  is  by  himself  supremely  great,  and  su- 
premely perfect. 

Q.  Is  it  so  with  creatures  f 

A.  No,  for  all  that  is  created  has  bounds. 

Q.  What  do  you  mean  by  having  bounds  ? 

A.  I  mean  that  it  can  always  be  increased. 

The  heavens  and  the  earth  are  vast  and  beautiful ;  but 
they  may  be  still  more  so.  It  is  the  same  with  regard  to 
men  and  angels :  for  perfect  as  a  man  or  an  angel  is,  he 
may  be  more  perfect  still.  It  is  not  so  with  God,  who  has 
a  plenitude  of  greatness  and  of  perfection  to  which  nothing 
can  ever  add. 

Q.  Why  is  he  present  every  where  ? 

A.  Because  he  is  in  heaven,  on  earth,  and  in  all  places, 
by  his  immensity. 

Q.  Where  is  God?' 

A.  He  Is  in  heaven,  on  earth,  and  in  all  places. 

Q.  How  is  he  there  ? 
A.  By  his  immensity. 

Q.  What  is  the  immensity  of  God  ? 

^.  It  is  the  power  by  which  God  is  present  every  where. 

If  we  kept  in  our  minds  this  presence  of  God  in  all 
places,  how  great  would  be  our  modesty  and  our  respect ! 

St.  Augustine  said :  If  you  will  sin,  go  seek  out  a  place 
wherein  God  does  not  see  you,  and  then  do  what  you  please ; 
to  make  it  understood  that  there  is  no  place  whatsoever 
wherein  God  does  not  see  us,  because  he  is  present  every 
where. 

Q.  Is  it  only  by  his  immensity  that  God  is  in  heaven  t 
A.  He  is  also  there  by  his  glory. 


luta- 

ndHs 
to  his 


1 ;  but 
prard  to 
a  is,  he 
vho  has 
othing 


places 


OF   OOD.  7 

The  glory  of  God  is  with  him  every  where ;  but  it  is  only 
in  heaven  that  he  manifests  it  in  all  its  splendor,  and  it  is  the 
sight  of  that  glory  which  renders  the  angels  and  saints  eter- 
nally  happy. 

Q.  la  it  only  by  his  immensity  that  God  is  on  earth } 
A.  He  is  also  there  by  his  providence.     It  is  that  provi- 
dence which  watches  over  our  wants  in  a  manner  truly  pa- 
ternal.    It  is  it  which  guides  and  regulates  all.     How  great, 
therefore,  should  be  our  confidence  and  our  submission  ! 

Q.  Is  it  only  by  his  immensity  that  God  is  in  hell  ? 
A.  He  is  there  also  by  his  justice. 
It  is  there  that  he  punishes  as  a  God  all  those  who  during 
their  life  have  despised  his  mercy  and  refused  to  obey  him. 

Q.  Is  it  only  by  his  immensity  that  God  is  in  the  hearts  of  the  just? 
A.  He  is  also  there  by  his  grace  and  by  his  love. 
It  is  that  grace  and  that  love  which  enlightens,  strengthens, 
and  consoles  them  at  every  moment. 

EXAMPLES. 

Cain  cannot  hide  his  murder  from  God.    Oen.  Iv. 

Jonas  vainly  seelcs  to  hide  himself  from  God.    Jonas  1. 

Jesus  knows  all  that  Judas  is  plotting  against  him.    St.  Matt.  xxtL  21. 

Q.  Why  do  you  say  that  he  sees  all  ? 

A»  Because  that  nothing  can  be  hidden  from  him,  and  that  ho 
knows  all  things,  even  the  most  secret  thoughts  of  our  hearts. 

Q.  Why  is  it  that  nothing  can  be  hidden  from  God  ? 

A.  Because  all  things  are  naked  and  open  to  his  eyes.* 

Q.  Why  does  he  see  even  the  most  secret  thoughts  of  our  hemis  ? 

A.  Because  he  is  present  in  our  hearts. 

You  know  that  God  is  every  where.  That  being  so,  he 
is  also  in  our  hearts,  and  being  there,  he  sees  all  that  passes 
therein. 

Hence,when  v/e  think  evil,  we  may  indeed  hide  our  thoughts 
from  the  eyes  of  man,  but  never  from  the  eyes  of  God. 

EXAMPLES. 

Jesus  Christ  knows  the  thoughts  of  the  Scribes.    St.  Mark  11. 8. 
Jesus  Christ  knows  the  thoughts  of  the  Hcrodlans.    St.  Matt.  rxli.  16. 

Q.  Do  the  angels  know  our  thoughts? 

A.  No,  unless  that  God,  who  has  reserved  to  himself  alone 
the  knowledge  of  them,  is  pleased  to  manifest  them  to  them.f 


♦  Hebrews  iv.  18. 


t  Jer.  XTli.  10. 


8 


DOCTRINAL   CATECHISM. 


Q.  Why  do  you  say  that  he  can  do  all  things  ? 

."*   Because  nothing  is  impossible  to  his  power. 

Q.  Why  is  nothing  impossible  to  his  power  t 
A.  Because  his  power  is  infinite. 

Q.  Is  it  so  with  men  and  angels  ? 
A.  No;  for  their  power  is  finite. 

They  have  nothing  but  what  God  gives  to  them,  and  be- 
yond that  they  can  do  nothing. 

Q.  Who,  then,  has  infinite  power  ? 

A.  None  but  God  alone. 

He  it  is  who  in  one  moment  made  heaven  and  earth,  and 
in  one  moment  can  send  them  back  into  their  original  noth- 
ing. Our  Lord  changed  water  into  wine,  walked  on  the 
water,  instantaneously  healed  the  sick,  drove  out  devils,  and 
raised  the  dead.     These  are  the  works  of  omnipotence. 

Yet,  though  God  is  all-powerful,  he  cannot  do  any  thing 
which  contains  contradiction,  imperfection,  or  sin. 

EXAMPLES. 

Fire  from  henven  dcsceni^s  on  the  sacridce  of  Elias.    8  Kings  zrilL 
The  three  children  In  the  fiery  furnace.    Daniel  iii. 
Daniel  in  the  lions'  den.    Daniel  vi.  16. 

Q.  What  do  you  mean  by  God  having  created  all  things  ? 

A.  I  mean  that  from  nothing  he  created  the  heavens  and 
the  earth,  and  all  other  creatures,  corporal  and  spiritual, 
visible  and  invisible. 

Q.  Of  what  did  he  make  the  heavens  and  the  earth  ! 

A^  He  made  them  of  nothing. 

That  is  to  say,  he  drew  them  from  the  depth  of  his  al 
mighty  power. 

Q.  What  do  you  understand  by  creatures  corporal  and  visible  ? 

A.  I  understand  all  those  that  we  can  see. 

The  sky,  sun,  moon,  stars,  the  earth,  our  bodies,  the  ani- 
mals, plants,  wood,  stone,  &c. 

Q.  What  do  you  understand  by  creatures  spiritual  and  invisible  ? 

A.  I  understand  those  which  we  cannot  see. 

The  angels  and  our  souls. 

Q.  What  do  you  mean  by  saying  that  he  governs  all  things  ? 

A.  I  mean  that  he  regulates  all  things  by  his  providence, 
and  tnat  nothmg  happens  in  the  world  without  his  order  or 
without  his  permission. 


OF    OOD. 


0 


Q.  What  does  Qod  regulate  in  the  world ! 
A.  He  regulates  all  things. 

Q.  How  does  he  regulate  them ! 
A.  By  his  providence. 

Q.  What  is  the  providence  of  God  ? 

^.  It  is  the  care  which  God  has  over  all  things, 

Q.  How  does  good  happen  in  the  world! 
A.  It  happens  by  the  order  of  God. 

Q.  Why  by  the  order  of  God  ? 

A.  Because  God  really  wills  it. 

God  loves  good,  that  is  to  say,  all  that  is  pleasing  and 
agreeable  to  his  eyes,  he  wills  it  sincerely,  he  commands  it, 
he  approves  of  it,  and  rewards  it. 

Q.  How  does  evil,  that  is  to  say,  sin,  occur  in  the  world  ? 
A.  It  occurs  by  the  permission  of  God. 

Q.  What  do  you  mean  by  the  permission  of  God! 

A.  I  mean  that,  though  having  the  power  to  prevent  it, 
he  does  not  do  so. 

His  reasons  for  permitting  sin  are  to  us  unknown,  but  they 
are  always  holy,  just,  and  adorable;  for  God  hates  sin,  he 
condemns  and  punishes  it. 

Q.  How  do  the  afflictions  of  life  happen  ? 
A.  They  happen  sometimes  by  the  will  of  God  and  some- 
times by  his  permission. 

Q.  When  do  they  happen  by  the  will  of  God  I 
A.  When  he  himself  sends  them. 

Such  was  the  case  when  he  caused  David  to  be  told*  that 
he  gave  him  the  choice  of  three  calamities. 

Q.  When  do  they  happen  by  his  permission  f 

A.  When  he  permits  the  devil  and  the  wicked  to  afflict 
us. 

This  is  the  case  when  he  does  not  prevent  them,  and 
leaves  them  to  do  their  will:  as  when  he  permitted  the  devil 
to  torment  Job.  Job  did  not  then  say  :  It  is  the  devil,  or 
it  is  the  wicked  who  afflict  me;  but,  It  is  the  hand  of  God 
which  has  stricken  me  ;f  because  he  knew  that  nothing  hap- 
pened to  him  without  the  permission  of  God. 


*  2  Kings  xxiv. 


t  Job  IL  10. 


T 


10 


DOCTRINAL    CATECHISM. 


Q.  In  that  case,  tho  afflictions  of  this  life  are  rather  blessings  than 
evils  I 

A.  Yes,  when  they  are  recaived  in  that  spirit. 

Hence,  Job,  who  accepted  them  thus,  blessed  God  for  all 
the  misfortunes  that  befell  him. 

Q.  But  how  can  affictions  ever  become  blessings  ? 

A,  1st.  Because  they  serve  to  expiate  our  sins. 

All  sin  deserves  punishment ;  is  it  not  better  to  endure  it 
in  this  life  than  in  the  other? 

2d.  Because  they  serve  to  exercise  our  virtues. 

They  bring  us  to  maice  acts  of  submission  and  of  resig- 
nation to  the  will  of  God.  They  make  us  practice  patience. 
They  serve  to  detach  us  from  this  miserable  life  and  to  raake 
us  sigh  for  heaven. 

3d.  Because  they  increase  our  crown  in  heaven. 

Were  it  not  for  the  sufferings  of  this  life,  the  holy  mar- 
tyrs, and  so  many  other  saints,  would  never  have  reached  so 
high  a  degree  of  glory. 

Q.  To  whom  should  we  piincipally  have  recourse  in  our  afi^ction  ? 
A.  We  should  have  recourse  to  God. 

Q.  Why? 

A.  Because  that  no  one  can  relieve  us  so  speedily,  or  so 
effectually. 

.either  can  any  one  relieve  us,  if  God  do  not  give  him 
.  will  and  the  power.  It  is,  therefore,  reasonable  that  we 
.ould  have  recourse  to  him  on  all  such  occasions,  as  did  the 
.ipostles,  who,  finding  themselves  in  danger,  awoke  Jesus 
Christ,  saying.  Lord,  save  us,  or  we  perish ;  and  who  be- 
sought him  in  favor  of  St.  Peter's  mother-in-law,  who  was 
instantly  cured ;  or  the  sister  of  Lazarus,  who  sent  woid 
to  Jesus :  Lord  !  he  whom  thou  lovest  is  sick. 

Q.  Does  God  abandon  those  who  tmly  confide  in  him  ? 

A.  No,  he  never  abandons  them. 

He  takes  care  of  them  as  a  tender  father  takes  care  of  his 
children,  and  kindly  provides  for  all  their  wants.  Consider 
him  in  the  following  examples,  where  he  attends  to  the 
wants  of  his  Apostles  and  of  her  whom  they  recommend  to 
him,  as  well  as  to  those  of  Martha  and  Mary,  the  sisters  of 
Lazarus. 


OF    GOD. 


It 


'0 


v.- 


EXAMPLES. 

Ishmft'Jl  wanting  water  \n  the  desert.     Oen.  xxl. 

Tlio  Israelites  !n  the  desert  for  forty  years. 

EMiis  fed  by  ravens  and  by  the  widow  of  Sarepta.    Klngn  xvlW. 

Ellscus  prodicts  a  sudden  abundance  In  a  time  of  grievous  {ftiui^  4  Kings  vlL 

Kllseus  multiplies  the  poor  widow's  oil.    4  Kingn  Iv.        ' 

Daniel  fed  by  Uabacuc  in  the  lion's  den.    Dan.  xiv. 

Q.  Why  did  God  create  usT 
A.  To  know  him,  love  him,  and  serve  h 
means  to  obtain  everlasting  life. 

Q.  What  is  the  first  end  for  which  God  created  us? 

A.  To  know  him. 

To  comprehend  the  happiness  of  knowing  God,  it  is  only 
necessary  to  consider  the  state  of  those  who  have  never 
known  him.  We  ought  to  thank  God  for  that  special  favor, 
and  endeavor  to  increase  daily  in  that  knowledge. 

Q.  Is  it  sufficient  to  know  God,  in  order  to  obtain  salvation  ? 

A.  No;  we  must  also  know  all  things  necessary  for  salva 
tion. 

The  mystery  of  the  Holy  Trinity,  that  of  the  Incarnation, 
and  of  the  Redemption,  the  resurrection  of  the  dead,  and  the 
eternity  of  rewai'd  or  of  punishment  awaiting  us  hei'eafter. 
It  is  also  necessary  to  know  the  Apostles'  Creed,  the  Lord's 
Prayer,  the  Commandments  of  God  and  of  the  Church,  nil 
that  regards  the  Sacraments,  and  the  duties  of  our  respect- 
ive states. 

Q.  When  do  we  begin  to  learn  these  things? 

A.  At  school  and  at  catechism. 

It  is  necessary  to  go  there  with  zeal  and  assiduity,  to  bo 
modest  and  attentive,  and  to  repeat  at  home  what  has  been 
leai-ned  there. 

Q.  What  is  the  second  end  for  which  God  created  us? 

A.  To  love  him. 

If  it  be  a  happiness  to  know  God,  it  is  a  still  greater  hap- 
piness to  love  him. 

Q.  How  must  we  love  God? 

A.  We  must  love  him  with  our  whole  heart,  with  our 
whole  soul,  and  with  all  our  strength. 

When  we  say  all^  there  is  no  exception,  and  those  words 
denote  great  fervor,  great  activity,  and  an  exceeding  great 
love. 


DOCTRINAL    CATECHISM. 


Q.  Is  i^  enough  to  know  God  with  all  our  heart,  with  all  our  soul, 
and  with  our  whole  strength? 

A.  Wo  must  likewise  love  our  neighbor  as  ourselves. 
Tiiese  two  are  inseparable,  and  any  one  who  has  not  both, 
has  neither  one  nor  the  other. 


EXAMPLE. 
What  the  great  commandment  of  the  law  Is.    St.  Matt.  xzU.  86. 

Q.  What  is  the  third  end  for  which  God  created  ua  t 

A,  To  serve  him.* 

To  serve  God  through  love  adds  yet  another  degree  to  the 
happiness  of  l;nowing  and  loving  him.  To  servo  God  is 
something  greater  than  to  reign. 

Q.  How  must  we  serve  God  ? 

A.  We  must  serve  him  with  zeal,  fidelity,  and  perseve- 
rance ;  with  zeal,  that  is  to  say,  without  tepidity  or  negli- 
gence ;  with  fidelity,  that  is  to  say,  without  fiiiling  in  any 
one  duty  which  we  owe  to  him  ;  with  perseverance,  that  is 
to  say,  without  interruption,  till  the  last  moment  of  our  ex- 
istence. 

Behold,  how  the  great  ones  of  the  earth  are  served.    God 
deserves  to  be  served  more  than  they  Jo 
of  kings,  the  Lord  of  lords. 


for  he  is  the  King 


Q.  What  will  be  the  reward  of  those  who  have  known,  loved,  and 
served  God  ? 

A.  Life  everlasting.  ,!.  jjl     '  ; 


Q.  Where  is  that  life  enjoyed  ? 
A.  In  heaven. 

Q.  Why  Is  that  life  called  everlasting! 

A.  Because  it  shall  last  for  ever,  and  shall  never  have  an 
end. 

Q.  Who  are  they  who  enjoy  that  life ! 

A.  The  angels  and  saints. 

How  blissful  is  that  life  compared  with  this  which  we 
lead  here  below,  and  which  we  should  only  regard  as  the 
means  of  acquiring  the  other ! 


*  St  Lake  It.  S. 


tlTIm.vl.15. 


u 


OF    TUB    MOST    HOLY    TRINITY. 


It 


CHAPTER  II. 


OF     THE     MOST     HOLY     TillNlTY. 

Q.  Are  tliere  many  Goda? 

A.  No;  there  is  but  one,  and  there  can  be  no  more. 

Hear,  O  Israel :  the  Lord  our  God  is  one  Lord.* 

Jesus  Christ  repeats  the  same  words  in  St.  Mark;  and 
St.  Paul  thus  speaks  :f  To  the  King  of  ages,  immortal,  in- 
visible, the  only  God,  be  honor  and  glory  for  ever  and  ever. 
Amen. 

Q.  Why  can  the  j  not  be  more  than  one  God  ? 

A.  Because  if  there  were,  then  none  would  be  God, 

Q.  Why  so? 

^1.  Because  none  of  them  would  be  supreme ;  for  when 
wo  say  supreme,  we  mean,  having  no  equal. 

Q.  Is  there  more  than  one  person  in  God  t 

A.  Yes. 

Q.  How  many  are  there  ? 

^.  There  are  three:  the  Father,  the  Son,  and  the  Holy 
Ghost. 

In  the  baptism  of  our  Lord  by  St.  John  these  three  per- 
sons were  clearly  distinguished.  The  Father  speaks,  the 
Son  is  baptized,  and  the  Holy  Ghost  appears  in  the  form  of 
a  dove.J 

Children  must  be  made  to  understand  that  Jesus  Christ 
is  not  a  fourth  person,  nor  the  Blessed  Virgin,  although  she 
is  the  mother  of  God.  • , 

Q.  Is  the  Father  God  ? 

A.  Yes. 

Q.  Is  the  Son  God?  > 

A.  Yes. 

Q.  Is  the  Holy  Ghost  God  ? 

A.  Yes. 

Q.  Are  there,  then,  three  Gods  ? 

A.  No ;  there  are  three  persons,  but  these  three  persons 
make  but  one  God,  and  that  is  what  is  called  the  Most 
Holy  Trinity. 


*  Deut.  vl.  4. 


t  1  Tim.  1. 17. 

2 


X  St  Matt  iii.  16. 


T 


14 


DOCTRINAL    CATECIireM. 


Q.  Whatia  the  Holy  Trinity? 

A.  It  is  one  God  in  three  distinct  persons,  the  Father,  the 
Son,  and  the  Holy  Ghost. 

Q.  Why  do  you  sjiy  distinct  f 

A.  Because  the  Father  is  not  the  Son,  and  the  Son  is  not 
tlic  Holy  Ghost. 

Q.  What  rank  docs  the  mystery  of  the  Holy  Trinity  hold  amongst 
all  tlie  others? 

A.  It  holds  the  first  rank. 

Q.  Why? 

A.  Because  it  is  the  first,  the  principal,  and  the  source  of 
all  the  others. 

Q.  la  not  the  Father  more  ancient  than  the  Son  and  the  Holy 
Ghost  ? 

A.  No ;  those  two  persons  are  from  all  eternity,  like  the 
Father 

Q.  Had  the  Son  a  beginning? 

A.  No;  he  never  had  a  beginning. 

Q.  Had  the  Holy  Ghost  a  beginning  ? 
A.  No  ;  he  never  had  a  beginning. 

Q.  Why  ? 

A.  Because  these  two  persons  are  from  all  eternity,  like 
the  Father. 

These  two  persons  being  from  all  eternity,  it  is  impos- 
sible that  the  Father  could  have  been  a  moment  before 
them. 

Q.  Is  there  any  of  these  three  persons  greater  or  more  powerful 
than  the  others  ? 

A.  No ;  they  arc  equal  in  all  things. 

Q.  Why  are  these  three  persons  equal  in  all  things  ? 

A.  Because  they  have  the  s:ime  divinity  and  the  same 
nature ;  this  the  Church  perfectly  explains  by  the  word 
consuhstan  tiality. 

Q.  What  do  you  mean  by  saying  that  these  three  persons  have 
tlie  same  divinity  and  the  same  nature  ? 

A.  I  mean  that  they  are  the  same  God. 

Q.  What  word  does  the  Church  employ  to  explain  the  perfect  unity 
of  the  throe  persons  ? 

A.  She  employs  the  word  consuhstantiality. 


OK    TIIK    INCARNATION. 


15 


Q.  What  is  the  meaning  of  tlio  ^ord  consubatantiality  f 

A.  It  means  that  thcso  three  poisons  have  ono  nnd  the 

same  substance;  which  is  just  the  same  as  saying  that  they 

are  ono  and  the  same  God. 


■•*•- 


CHAPTER  III. 

OF     THE      INCAK  NATION. 

Q.  Is  there  any  of  these  throe  divine  persona  who  become  man  f 
A.  Yes. 

Q.  Which  of  them? 
A.  The  Son. 

Q.  What  do  you  moan  by  saying  he  became  man  ? 

A.  I  mean  that  he  substantially  united  to  his  person  a 
body  and  soul  like  unto  ours. 

Like  unto  ours  in  every  thing,  except  sin  and  what  leads 
to  sin,  such  as  ignorance  and  concupiscence. 

He  was  subject,  like  us,  to  all  the  miseries  of  life,  to  hun- 
ger, thirst,  cold,  heat,  sadness,  pain,  and  death.  Neverthe- 
less we  do  not  read  that  he  ever  had  any  infirmity,  or  any 
sickness. 

Q.  To  what  did  he  unite  that  body  and  soul  like  unto  ours? 

A.  He  united  them  to  his  own  person. 

Not  to  that  of  the  Father,  nor  to  that  of  the  Holy  Ghost ; 
therefore  it  is  the  Son  only  who  became  man,  and  not  the 
Father  nor  the  Holy  Ghost. 

Q.  How  did  he  unite  them  ? 

A.  He  united  them  substantially. 

Q.  What  do  you  moan  by  substantially  ? 

A.  I  mean  in  unity  of  person. 

This  may  be  understood  and  explained,  in  some  sort,  by 
the  example  of  the  union  of  our  soul  with  our  body  ;  for, 
as  our  soul  united  to  our  body  makes  but  one  person,  so 
the  Son  of  God  united  to  the  soul  and  body  which  he  as- 
sumed, makes  also  but  one  person. 

Still,  it  must  be  remarked  that  the  union  of  our  soul  with 
our  body  may  be  dissolved,  and  is  every  day,  by  death ; 


1  .■ 


lie 


DOCTRINAL    CATECHISM. 


* 


whereas  that  of  Jesus  Christ  could  never  be  dissolved,  bo- 
cause  that  which  the  Son  of  God  once  tooit,  he  retained  for 
ever. 

The  union  of  the  faithful  and  of  the  just  with  Jesus  Chris: 
in  this  life,  is  not  of  the  nature  of  that  just  mentioned ;  for 
they  are  only  united  to  him  by  faith,  grace,  and  charity. 

Q.  Where  did  ho  take  thia  body  oud  soul  ? 
A.  In  the  womb  of  the  Blessed  Virgin  Mary. 
Q.  Who  is  the  niotlier  of  the  Son  of  God  made  man  ? 
A.  The  Blessed  Virgin  Mary. 

Q.  Why  ? 

A.  Because  the  Son  of  God  took,  in  her  womb,  a  body 
and  soul  like  unto  ours. 

Q.  The  Blessed  Virgin  is,  then,  the  mother  of  God ! 
A.  Yes,  she  is  truly  the  mother  of  God. 

Q.  Why  so  ? 

A.  Because  she  really  conceived  and  brought  forth  a  Man- 
God. 

Q.  Of  what  was  the  body  of  the  Son  of  God  formed  ? 
A,  It  was  formed  of  the  substance  of  Mary. 

Q.  And  the  soul? 

A.  It  was  created  ;  and  at  the  moment  of  its  creation  it 
was  filled  with  all  the  treasures  of  wisdom  and  knowledge;* 
because  of  its  uniou  with  the  Word. 

Q.  What  does  the  name  of  Mary  signify  ? 

A.  It  signifies  lady  or  mistress. 

Q.  Why  is  she  called  blessed  ? 

A.  Because  of  her  dignity  as  mother  of  God. 

She  bore  him  in  her  womb,-)-  but  still  more  happily  in  her 
heart;  and  henceforth,  says  the  Blessed  Virgin  in  her  can- 
ticle, ail  generations  shall  call  me  blessed,  for  He  that  is 
mighty  hath  done  great  things  in  me. 

Q.  Why  is  she  called  mother,  and  she  a  virgin ! 

A.  Because  that  in  becoming  a  mother,  she  ceased  not  to 
be  a  virgin. 

A  virgin  before,  during,  and  after  her  child-bearing,  that 
is  to  say,  always ;  a  privilege  the  most  glorious,  and  granted 
only  to  Mary. 


♦  Colos.  il.  3. 


+  St  Luke  i.  48. 


OF    THE    INCARNATlOIf. 


17 


a,  bo- 

ed  for 

ChriB: 
l;  for 
ty. 


,  body 


aMan- 


ation  it 
dge-j* 


in  her 
ler  can- 
that  is 


not  to 

fg,  that 
iranted 


Q.  Was  Mary  alwnys  a  virgii* ! 

A.  Yes;  it  is  the  common  belief  of  the  Church,  and  con- 
sequently an  article  of  faith.* 

Q.  How  Imvn  those  persons  been  rcgnrdeil  who  dared  to  attack  it  t 
A.  They  have  been  regarded  as  heretics.f 

Q.  Why? 

A.  Beciiusc  they  opposed  the  common  belief  of  the  Church. 

Q.  How  was  Jesus  Christ  conceived  iu  the  womb  of  the  Virgin ! 
A.  By  the  operation  of  the  Holy  Ghost. 

Q.  Who  is  the  father  of  the  Son  of  God  made  man  f 

A.  As  God,  ho  has  a  father,  and  no  mother;  and  as  man, 
he  has  a  mother,  but  no  father. 

Q.  Why  is  it  timt  as  man  he  has  no  father  t 

A.  Because  ho  was  conceived  by  the  operation  of  the 
Holy  Ghost. 

Q.  And  yet  St.  Joseph  was  called  his  father  ( 

A.  Yes;  because,  as  Mary's  husband,  he  was  entitled  to 
bear  the  name.J 

He  was  likewise  called  his  father  because  ho  took  care  of 
him,  as  a  father  takes  care  of  his  child. 

Q.  Why  did  he  become  man  f 

A.  To  redeem  us  from  the  bondage  of  sin  and  from  the 
pains  of  hell,  and  to  merit  for  us  the  reward  of  eternal  life. 

Q.  What  13  the  first  reason  ? 

A.  To  redeem  us  from  the  bondage  of  sin.§  We  must 
beware  of  falling  into  it  again. ||  We  must  fear  sin  more 
than  death  itself.  Whoever  commits  sin,  says  Jesus  Christ, 
is  the  slave  of  sin,  and  has  the  devil  for  his  father.  What 
can  be  more  disgraceful  to  men  made  to  the  image  of  God 
and  redeemed  by  the  blood  of  Jesus  Christ ! 

Q.  What  is  the  second  ? 

A.  To  redeem  us  from  the  pains  of  hell,  insupportable 
and  eternal.  Wc  ought  to  shun  sin  as  we  would  the  ser- 
pent, since  one  mortjil  sin  is  sufficient  to  consign  us  to  these 
never-ending  torments. 

Q.  What  is  the  third! 

A.  To  purchase  everlasting  life  for  us. 


I 


*  St  Tho.,  8,  p.  429,  art  1-8. 
t  Illor.  In  Jov.,  lib.  a 
t  St  John  il  83,  48. 


f 


St  John  vlil. 
St  John  viil. 


83. 

44. 


2* 


18 


DOCTRINAL    CATECHISM. 


What  goodness!  what  love!  what  mercy!  &c.,  has  sub- 
stituted the  most  ineflab'e  bliss  for  the  most  inexpressible 
misery. 

We  should  do  all,  and  endure  all,  in  order  to  arrive  at  this 
happiness,  never  forgetting  that  a  single  mortal  sin  might 
for  ever  exclude  us  from  it. 

Q.  How  tlid  he  redeem  us  ? 

A.  By  suffering  for  us  as  man,  and  giving,  as  God,  an  infi- 
nite value  to  his  sufferings. 

Q.  What  did  Jesus  Christ,  as  man,  do  to  redeem  us  ? 
A.  He  suffered. 

Q.  What  did  he  suffer  ? 

A.  lie  suffered  all  sorts  of  pains  and  torments  in  body 
and  in  soul.  He  was  born  in  a  poor  stable.  He  lived  in 
poverty  and  privation.  He  died  in  torment  and  in  ignominy. 

Q.  What  did  Jesus  Christ,  as  God,  do  to  redeem  us  ? 
A.  He  gave  to  his  sufferings  an  infinite  value. 

Q.  Why  did  he  not  suffer  as  God  ? 
A.  Because  it  is  impossible  for  God  to  suffer. 
A  sovereign  beatitude  can  never  undergo  the  slightest 
suffering/ 

Q.  Why  were  the  suflferings  of  Jesus  Christ  of  an  infinite  value  ? 

A.  Because  they  were  the  sufferings  of  a  God. 

It  was  not  merely  the  sufferings  of  Jesus  Christ  taken  all 
together  that  were  of  infinite  value,  but  also  each  particular 
suffering,  so  that  the  least  of  those  sufferings,  a  tear,  a  drop 
of  blood,  would  have  been  more  than  sufficient  to  redeem 
us. 

Who,  then,  can  understand  the  excess  of  that  charity 
which  induced  him  to  suffer  so  much  for  us  ! 

Q.  By  what  name  do  we  know  the  Son  of  God  made  man  ? 
^.  Bv  that  of  Jesus  Christ. 

Q.  What  does  the  name  of  Jesus  signify  ? 
A.  It  signifies  Saviour. 

Q.  Wliy  was  that  name  given  to  him  ? 

A.  Because  he  was  to  save  his  people,*  delivering  them 
from  their  sins. 


♦  8t.  Matt.  i.  21. 


OF    THE    INCARNATION. 


19 


:en  all 

ticular 

drop 

jdeem 


them 


Q.  Who  gave  hini  tliat  name  ? 

A.  God  himself,  by  the  luitiistiy  of  an  angel. 

Thou  shalt  conceive  in  thy  womb,*  said  the  angel  to 
Mary,  and  shalt  bring  forth  a  son  ;  and  thou  shalt  call  his 
name  Jesus. 

And  to  St.  Joseph  :f  Fear  not,  son  of  David,  to  take  un- 
to thee  Mary  thy  wife :  for  that  which  is  conceived  in  her  is 
of  the  Holy  Ghost,  and  she  shall  bring  forth  a  Son :  and 
thou  shalt  call  his  name  Jesus. 

Q.  What  is  the  meaning  of  the  word  Christ  ? 
A.  It  means  anointed  or  consecrated. 
It  is  a  Greek  word,  as  Messiah  is  a  Hebrew  word,  and  both 
have  the  same  signification. 

Q.  Wl'.o  were  they  who  bore  that  name  in  the  old  law  ? 
A.  They  were  kings,  priests,  and  prophets. 

Q.  Wliy  were  those  three  classes  of  persons  called  the  Lord's  an- 
ointed ? 

A.  Because  they  were  anointed  with  holy  oil. 

Q.  Jesus  Christ,  who  bore  that  name  as  man,  was  be  then  king, 
priest,  and  prophet  ? 

A.  Yes,  he  possessed  those  three  qualities. 

Q.  How  was  he  king  ? 

A.  Because  all  power  had  been  given  to  him  on  earth 
and  in  heaven. J 

Q.  How  was  he  priest  ? 

A.  Because  he  came  to  offer  a  sacrifice  above  all  the  ancient 
sacririces.§ 

Q.  How  was  he  prophet  ? 

A.  Because  he  possessed  within  himself  all  the  treasures 
of  wisdom  and  knowledge.! 

Q.  Was  he  consecrated  like  the  kings,  pri*^  sts,  and  prophets  of  the  old 
law? 

A.  No,  but  by  the  unction  of  the  divinity  itself,  dwelling 
corporeally  within  him.^ 

Q.  What  do  you  mean  by  corporeally  ? 
A.  I  mean  really  and  substantially. 
Q.  Is  he  both  God  and  man  ? 
A.  Yes,  he  is. 


•  St,  Liikc  i.  81. 
t  Bt.  Matt.  i.  20. 


t  Pt.  Matt,  xxviii.  18. 
§  Ileb.  V.  5. 


I  Col.  ii.  {?. 
f  Col.  ii.  9. 


i 


20 


DOCTRINAL    CATECHISM. 


Q.  How  many  natures  are  there  in  him  I 

A.  There  are  two,  tho  divine  nature  and  the  human  na- 
ture. According  to  these  different  natures,  he  called  him- 
self the  Son  of  God,  and  the  Son  of  man.  The  Son  of  God, 
according  to  the  divine  nature,  and  the  Son  of  man,  accord- 
ing to  the  human  nature  ;  but  he  usually  spoke  of  himself 
.13  tho  Son  of  man,  the  more  to  gratify  his  humility.    . 

Q.  Is  there  not  also  more  than  one  person  in  him  ? 

A.  No ;  theie  is  but  one,  which  is  the  person  of  the  Son 
of  God. 

As  our  soul  united  to  our  body  makes  but  ono  person,  so 
God  and  man  united  together  make  but  one  single  Christ, 
or,  if  you  will,  but  one  single  person. 


-•♦•- 


CHAPTER   IV. 

OF     THE     apostles'     CREED. 

Q.  What  is  the  Apostlos'  Creed  ? 

A,  It  is  a  formula  of  the  profession  of  faith  which  comes 
to  us  from  the  Apostles. 

Q.  What  does  the  Creed  contain  ? 

A.  It  contains  the  abridgment  of  our  filth. 

Q.  What  is  meant  by  our  faith  ? 

A.  It  is  that  which  we  must  believe  in  order  to  be  saved. 

It  is  not  enough  to  recite  it  with  the  lips,  but  also  with  the 
heart  and  soul ;  with  the  soul,  so  as  to  think  of  what  wc 
are  saying,  and  with  the  heart,  so  as  to  believe  interiorly 
what  the  mouth  professes. 

Q.  From  whom  have  we  this  Creed  ? 
A.  From  the  Apostles. 

Q.  Why  do  you  say  that  we  have  it  from  the  Apostles ! 
A.  Because  it  was  they  who  composed  it.* 

Q.  Did  they  leave  it  in  writing  ? 
A.  No ;  they  only  taught  it. 


♦  Fleu.  Eccl. 


OF    THE    APOSTLES     CREED. 


21 


Q.  Why  did  they  not  leave  it  in  writing  ? 

A.  Lest  it  might  fall  into  the  hands  of  those  who  were 
not  Christians. 

Q.  For  what  did  the  Creed  serve  in  the  early  days  of  the  Church  ? 

A.  It  served  to  distinguish  the  Christians  from  all  others. 

The  word  creed — or  symbol — is  a  Greek  word  which  sig- 
nifies a  mark.  It  served  at  first  to  distinguish  the  soldiers; 
then  it  was  applied  to  that  abridgment  of  the  Christian  doc- 
trine, which  served  to  distinguish  the  Christians. 

Q.  How  many  articles  are  there  in  the  Creed  ? 

A.  There  are  twelve,  corresponding  to  the  number  of  the 
Apostles ;  which  has  given  rise  to  the  opinion  held  by  some, 
though  without  proof,  that  each  Apostle  had  contributed  his 
own. 

Q.  Repeat  the  Creed. 

A.  I  believe  in  God,  &c. 


ARTICLE   I. 

I  BELIEVE  IX  OOn,   THE   FATHER   ALMIGHTY,   CKKATOU  OF  IIBAVKK    AND  EABTH. 

Q.  Explain  the  first  words :  1  believe  in  God; 
A.  I  am  certain,  by  a  firm  faith,  that  there  is  one  God, 
and  that  there  can  be  but  one. 

Q.  Why  can  there  be  no  more  ? 

A,  Because  if  there  were  more,  then  none  would  be  God. 

Q.  Why  so  ? 

A.  Because  none  would  be  supreme  ;  for  supreme  means 
without  an  equal. 

Q.  How  are  you  sure  that  there  is  but  one  God,  and  that  there  can- 
not be  more  ? 

A.  I  am  sure  of  it  through  a  firm  faith. 

Q.  What  do  you  mean  by  a  firm  faith  ? 
A.  I  mean  without  any  doubt. 

Q.  Why  do  you  not  doubt  it  ? 

A.  Because  God  himself  has  revealed  it. 

It  is,  thei  (fore,  more  certain  that  there  is  a  God,  and  that 
there  is  but  one,  than  that  it  is  now  day,  because  God  can- 
not be  deceived,  being  infinite  wisdom,  nor  deceive  us,  be- 
ing infinite  goodness  ;  whereas  our  eyes  may  absolutely  be 
deceived  and  deceive  us. 


22 


DOCTRINAL    CATECHISM. 


V 

! 

f      : 

if 


ii '   I 


Q.  Why  do  you  not  say  that  you  believe  that  there  is  a  God,  but 
also  that  you  believe  in  him  ? 

A.  It  is  to  show  that  I  place  my  whole  confidence  in  God, 
and  that  I  regard  him  as  my  soverelj^n  good  and  my  last 
end. 

To  believe  God,  is  to  believe  that  he  is. 

To  believe  that  he  is,  is  to  believe  in  his  words. 

To  believe  in  God,  is,  by  believing,  to  put  our  whole 
trust  in  him,  to  regard  him  as  our  supreme  good  and  oui' 
last  end. 

Q.  Why  should  we  place  our  whole  trust  in  God  I 

A.  Because  God  is  the  infinite  goodness  and  power. 
His  goodness  renders  him  sensible  to  our  miseries,  and  his 
power  relieves  them  easily  and  promptly. 

If,  then,  our  miseries  continue,  we  must  attribute  it  to 
our  sins,  or  otherwise  to  our  want  of  confidence, 

Q.  How  should  we  regard  God  ? 

A,  We  should  regard  him  as  our  sovereign  good  and  our 
last  end. 

Q.  Why  13  God  our  sovereign  good  ? 

A.  Because  it  is  only  he  who  can  render  us  happy. 

All  the  riches,  all  the  honors,  and  all  the  pleasures  of  the 
world  put  together,  cannot  render  us  happy,  because  our 
hearts,  though  possessing  them,  would  still  desire  some- 
thing ;  whereas,  when  it  possesses  God,  it  desires  nothing 
more,  and  is  content. 

Q.  Why  13  God  our  last  end  t 

A.  Because  we  are  made  to  possess  him. 

We  must,  therefore,  perforni  all  our  actions  solely  with 
a  view  to  obtain  the  possession  of  God  ;  for  that  end  to  refor 
them  to  him,  and  to  do  them  for  the  purpose  of  pleasing 
him. 

We  may  have  many  ends  in  what  we  do ;  but  the  last 
should  be  God;  for  instance,  a  merchant,  a  mechanic,  or 
any  other  person,  works  to  earn  money  ;  that  is  his  first 
end.  lie  must  have  money  whereon  to  live,  that  is  his 
second  end;  but  he  should  wish  to  live  only  to  serve  God 
and  to  possess  him ;  this  should  be  his  last  end. 


I  with 
Irefer 
isiiig 

last 
|c,  or 

first 
his 
iGod 


OF    THE    APOSTLES*   CREED. 

Whether  you  cat  or  drink,  says  the  apostle  *  or  whatso- 
ever else  you  do;  do  all  things  for  the  glory  of  God. 

And  again  :f  All  whatsoever  you  do  in  word  orm  work, 
do  all  in'^the  rame  of  tho  Lord  Jesus  Christ. 

Q.  What  dc  you  understand  by  the  Father  ? 
A.  I  understand   that  there  being  three  persons  in  God, 
the  first  is  called  the  Father. 

Q.  How  many  persons  are  tlierc  in  God  ? 
A.  There  are  three. 

0.  What  is  the  first  called ! 
A.  lie  is  called  Father. 

Q.  Why  do  you  call  him  Father  ? 

A.  Because  from  all  eternity  he  begets  a  Son,  who  is  the 
^amc  God  with  him,  and  who  is  equal  to  him  in  all  thing?. 

Q.  Who  doc3  the  Father  beget  from  all  eternity  ? 
A.  lie  begets  a  Son,  who  is  the  same  God  with  him,  and 
his  equal  in  all  tilings. 

Q.  With  whom  is  the  Son  the  same  God  ? 

A.  With  the  Father,  and  consequently  with  the  Holy 
Ghost. 

Q.  In  what  is  the  Son  equal  to  the  Father  ? 

A.  He  is  equal  to  him  in  all  things,  in  power,  in  wisdom, 
in  holiness,  in  knowledge,  &c. 

Q.  Why  do  you  call  him  Father  Almighty  f 
A,  Because  his  power  is  infinite,  and  he  can  do  whatso- 
ever he  pleases. 

Q.  Why  is  the  pc.'ver  of  God  infinite  ? 
A.  Because  it  has  no  bound?. 

Q.  Why  has  it  no  bounds  ? 

A.  Because  he  can  do  whatsoever  he  pleases. 

It  is  he  who,  from  nothing,  made  tho  heavens  and  tho 
earth,  and  who  could,  if  he  would,  annihilate  them  in  a 
moment. 

lie  could,  also,  if  he  chose,  create  thousands  of  worlds, 
more  beautiful  one  than  the  other.  To  do  that  requires 
infinite  and  unlimited  power. 


*  1  Cor.  X.  81. 


t  Col.  iH.17. 


24 


DOCTKINAL    CATECHISM. 


Q.  Does  not  omnipotence  belong  to  the  Son  and  to  the  Holy  Ghost 
as  well  as  to  the  Father  ? 

A.  Yes ;  the  three  persons  have  but  one  and  the  same 
omnipotence. 

Q.  Is  it  only  the  Father  who  is  Almighty  ? 

A.  The  Son  and  the  Holy  Ghost  are  so  likewise. 

Q.  Why,  and  how  ? 

A.  Because  the  three  persons  have  but  one  and  the  same 
omnipotence. 

Q.  Why,  then,  is  it  particularly  attributed  to  the  Father? 

A.  Because  that,  being  the  principle  of  the  two  other  per- 
sons, and  communicating  to  them  his  nature,  he  communi- 
cates to  them  his  omnipotence,  with  all  his  other  divine 
perfections. 

Q.  Which  of  the  three  divine  persons  is  the  principle  of  the  two 
others  ? 

A.  The  Father.  : 

Q.  Of  whom  is  the  Father  the  principle  ? 

A.  lie  is  the  principle  of  the  Son  and  of  the  Holy  Ghost. 

Q.  What  does  the  Father  communicate  to  the  Son  and  to  the  Holy 
Ghost  ? 

A.  Ilis  nature. 

Q.  What  is  his  nature  ? 
A.  It  is  his  divinity. 

Q.  Does  he  communicate  to  them  nothing  but  his  nature  ? 

A.  He  also  communicates  to  them  his  Almighty  power, 
with  all  his  divine  perfections. 

Thus  the  Son  and  the  Holy  Ghost  are  Almighty  as  the 
Father,  notwithstanding  that  the  Almighty  power  is  particu- 
larly attributed  to  the  Father.  In  like  manner,  these  three 
persons  have  but  the  same  wisdom  and  the  same  goodness, 
although  the  wisdom  is  particularly  attributed  to  the  Son, 
and  the  goodness  to  the  Holy  Ghost. 

Q.  What  means  Creator  of  heaven  and  earth  ? 

A.  It  is  that  from  nothing  he  has  made  all  things. 

EXAMPLE. 
The  creation  of  the  wor\<\.— Gen.  i.  il. 

Q.  What  was  there  before  God  had  created  heaven  and  earth  ? 
A.  There  w^as  nothing  but  God  alone,  and  consequently 
nothing  of  all  that  we  see  and  of  all  that  has  been  created. 


OK    THK    AP03TLK3'    CRKKD. 


2L 


Q.  How  long  in  it  since  God  creaied  beaveu  and  earth  ? 
A.  It  is  nearly  six  thousaniJ  years. 

Q   Of  what  did  he  make  them  ? 

A.  lie  made  them  of  nothing,  by  his  word  and  his  will, 
for  his  own  glory. 

Q.  What  did  God  create  in  heaven  ? 

A.  He  created  the  angels.     These  are  pure  spirits,  who 
have  no  body. 

Q.  What  did  God  fix  in  the  firmament  to  ilhimine  the  day  and  the 
night  ? 

A.  The  sun,  the  moon,  and  the  stars. 

Q.  What  did  God  brinnf  forth  from  the  earth  ? 

A.  He  brought  forth  the  plants. and  the  animals. 

Q.  What  ditl  he  bring  forth  from  the  waters  ? 
A.  The  birds  and  the  fish. 

Q.  What  did  God  create  to  govern  all  that  was  on  the  earth  ? 
A.  He  created  man. 

The  first  man  was  named  Adam,*  which  means,  drawn 
from  the  earth. 

Q.  Of  what  was  his  body  formed  ? 

A,  It  was  formed  of  the  slime  of  the  earth. 

Q.  What  did  QoJ  infuae  into  tliat  body  to  vender  it  living  and  ani- 
mate ? 

A.  A  soul  made  after  his  own  image  and  likeness,  j 

Q.  Why  to  his  image  and  likeness  ? 

A.  Because  it  is  a  spirit  capable  of  knowing  and  loving. 

Q.  What  did  God  give  to  Adam  for  a  companion  ? 

A.  Ho  gave  him  a  woman. 
I       That  woman   was  named  Eve,  which  means,  living  or 
I   vivifying.  J  because  she  was  the  mother  of  all  living.     Thus 
I  did  God  institute  marriage. 

Q.  Of  what  was  Eve  formed  ? 

A.  She  was  formed  of  one  of  Adam's  ribs. 
S       Q.  Why  of  one  of  Adam's  ribs  ? 

I      A.  To  show  that  he  was  to  love  her  as  part  of  his  own 
i  body. 

i;       Q.  In  how  mahy  days  did  Goa  do  all  these  things  ? 
1     A.  In  six  days. 


S 


5  i 


*  Gon.  it  19. 


t  Gon.  ii.  T. 


t  Gon.  ill.  20. 


h'l  'i 


f  '1     '., 


'i  II 


t  ii!! 


26 


DOCTRINAL    CATECUIBM. 


Q.  What  did  be  do  ou  the  Hoventh  day  t 
A.  He  rested. 

Q.  What  does  that  mean  f 
A.  That  he  ceased  the  work  of  creation, 
the  Sabbath,  since  superseded  by  Sunday. 


Thence  came 


EXAMPLE. 

Fall  of  the  bod  angels,  and  fidelity  of  the  good. 

Q.  What  did  God  create  in  heaven  in  the  beginning  ? 
A.  He  created  the  angels. 

We  have  already  said  that  angels  arc  pure  spirits,  who 
have  no  bodies. 

Q.  Were  these  angels  numerous  ? 

A.  Yes,  there  were  millions  on  millions  of  them.* 

Q.  In  what  state  did  God  create  them? 

A.  He  created  them  in  grace  and  sanctity. 

Q.  Did  they  all  persevere  therein  ? 

A.  No ;  many  of  them  revolted  against  God. 

Q.  How  did  God  punish  them  ? 
A.  By  casting  them  into  hell.f 

Q.  What  are  these  rebel  angels  called  since  their  fall  t 
A.  They  are  called  devils  or  demons. 

Q.  How  do  they  employ  themselves  ? 
A.  In  tempting  men. J 

Q.  For  what  purpose  ? 

A.  In  order  to  have  companions  in  their  misery. 

We  should  ever  have  recourse  to  our  Lord  in  those 
temptations,§  and  say  to  him,  with  humble  confidence: 
Oh,  Lord  !  save  us,  or  we  perish. 

Q.  What  has  been  the  reward  of  those  angels  who  remained  faithful 
to  God? 

A.  Eternal  glory. 

Q.  How  are  they  employed  in  heaven  ? 

A.  hi  beholding  God  as  he  is,  in  loving  and  praising  him, 
and  possessing  him  for  ever  in  the  kingdom  of  heaven. 


0] 


*  Dan.  \il  10. 
t  2  Peter  iL  4 


I 


Apoc.  XX.  8. 
St.  Matt  viii.  25^ 


OK   TIIK    APOSTLES     CREED. 


27 


came 


I,  who 


Q.  How  are  they  employed  here  on  ea\  th  I 
A.  In  executing  the  orders  of  God.     TTence  it  is  that  they 
are  represented  as  young  men  with  wings. 

Q.  What  are  they  called  who  take  care  of  each  of  us  ? 

A,  They  arc  called  guardian  angels. 

They  defend  us  against  the  devils,  and  preserve  us  from 
many  dangers ;  they  also  procure  fur  us  the  spiritual  and 
corporal  goods  which  mav  tend  to  our  salvation. 

Q.  What  should  we  do  to  acknowledge  theu*  good  offices  ? 

A.  1st.  We  should  pray  to  them,  especially  morning  and 
evening. 

2d.  Have  recourse  to  them  on  all  occasions,  especially  in 
temptations  and  in  dangers. 

3d.  Respect  them,  and  do  nothing  which  might  displease 
them. 

4th.  Appreciate  the  happiness  of  having  a  prince  of 
heaven  to  watch  over  us. 

5th.  Obey  them  with  great  docility. 

6th.  Love  them,  confide  in  them,  and  imitate  them.  They 
see  God  unceasingly,  and  are  impeccable.  Let  us  remember 
the  presence  of  God,  and  avoid  sin. 


those 
fidence : 

>d  faitliful 


iinghlm, 

rQU. 


HISTORY. 
The  disobedience  of  Adam  and  Eve.— 0^07^.  ill. 

Q.  Where  did  God  place  Adam  and  Eve  after  having  created  them  t 
A.  He  placed  them  in  the  terrestrial  paradise. 
Q.  What  was  the  terrestrial  paradise  ? 

A.  It  was  a  delightful  garden,  planted  with  all  sorts  of 
beautiful  trees,  and  watered  by  four  large  rivers. 

Q.  Which  were  the  two  principal  trees  of  tliat  gai-den,  called  the  para- 
dise of  pleasure  ? 

A.  They  were  the  tree  of  life,  and  the  tree  of  knowledge 
of  good  and  evil.* 

The  first  prevented  death.  The  second  was  so  called  after 
Adam  had  eaten  of  its  fruit. 

Q.  What  L-id  God  forbidden  them  ? 

A.  He  had  forbidden  them  to  eat  of  the  fruit  of  the  tree 
of  knowledge  of  good  and  evil. 


*  Gon.  IL  15. 


I! 


8(t 


DOCTRINAL    CATECHISM. 


Q.  Were  tlicy  fuithfiil  to  tliis  prohibition  t 

A.  No  ;  for  they  cat  of  the  fruit. 

Evo  had  first  eaten  of  it  *  having  been  seduced  by  tho 
devil,  concealed  under  the  form  of  tho  serpent,  and  Adam 
afterwards  eat  of  it  to  oblige  his  wife. 

Q.  What  punishment  did  such  disobedience  deserve  f 
A.  It  deserved  the  eternal  pains  of  hell. 

Q.  WImt  did  God  do  to  show  them  the  enormity  of  their  siu  ? 

A.  1st.  He  cursed  the  serpcnt.f 

2d.  He  condemned  the  woman  to  bring  foi'th  her  children 
in  sorrow. 

3d.  He  condemned  the  man  to  eat  his  bread  in  tho  sweat 
of  his  brow. 

4th.  He  expelled  them  both  from  the  terrestrial  paradise. 

Q.  What  did  God  place  before  the  terrestrial  paradise  ? 

A.  Cherubims,  and  a  flaming  sword  turning  every  way. 

Q.  Why  did  God  place  them  there  ? 

A.  To  keep  the  way  of  the  tree  of  life. 


'* '  i; 


ill' I 


ir    ?'! 


HISTORY. 
Conseqaenccs  of  the  disobedience  of  Adam  and  Eve.— (7«n.  iil. 

Q    '    what  state  had  God  created  Adam  and  Eve  ? 

He  iiad  created  them  in  the  state  of  innocence ;  not  only 
in  grace,  but  with  a  sound  body,  perfectly  submissive  to  the 
spirit,  and  with  a  spirit  fully  enlightened  and  perfectly  sub- 
missive to  God. 

Q.  How  did  they  live  in  this  state  ? 
A.  They  lived  perfectly  happy. 

Q.  What  goods  did  they  enjoy  ? 

A.  They  enjoyed  all  sorts  of  goods. 

Q.  From  what  evils  were  they  exempt? 

A.  From  all  sorts  of  evils,  both  in  body  and  in  soul. 

Q.  How  were  they  to  go  to  heaven  ? 

A.  They  were  to  go  there  without  dying. 

Q.  What  did  they  lose  by  their  disobedience  ? 

A.  They  lost  innocence,  and  all  its  great  advantages. 


W( 


th( 


♦  1  Tim.  ii.  U 


t  Oen.  ill.  15. 


:'|i      '■      1 


tit 
1* 


OF    TIIK    APOSTLEU     CREED. 


29 


Q.  \Vlio9«  captives  did  thoy  become ! 

A.  They  becamo  tho  captives  of  the  dovil. 

Q.  To  what  were  they  subject  f 

A.  To  ignorance,  concupiscence,  tho  miseries  of  life,  death, 
and  death  eternal. 

Ignorance  is  tho  state  in  which  we  are  horn,  knowing 
nothing,  and  learning  only  with  toll  and  trouble.  Con- 
cupiscence is  the  inclination  to  sin. 

The  miseries  of  liA'  are  all  the  pains  and  troubles  to 
which  each  of  us  is  subjected.  Death  is  the  obligation  under 
which  all  men  lie  of  losing  life. 

Eternal  death  is  the  being  deprived  of  seeing  God  for 
ever,  and  being  eternally  tormented  in  the  firo  of  hell. 

Q.  To  whom  did  the  sin  of  Adam  pass  with  all  its  consequences ! 

A.  It  ppssed  to  all  his  posterity  ;  that  is  to  say,  to  all 
mankind,  Jesus  Christ  and  the  Blessed  Virgin  only  excepted. 
Jesus  Christ  by  right,  and  the  Blessed  Virgin  by  privilege.' 

Q.  What  is  this  sin  called  ? 
A.  It  is  called  original  sin. 

Q.  Why? 

A.  Because  we  have  it  from  our  origin. 

Q.  Who  has  redeemed  us  from  this  sin  ? 
A.  Our  Lord  Jesus  Christ. 

Q.  How? 

A.  By  dving  for  us. 

Q.  Had  this  Saviour  been  promised  ? 

A.  Yes ;  he  had.  For  God,  when  cursing  the  serpent, 
declared  that  of  the  woman  should  spring  forth  him  who 
would  crush  his  head  ;*  that  is  to  say,  the  Saviour  of  the 
world,  who  would  come  to  destroy  the  p(»\ver  of  tho  devil. 

Q.  How  long  was  it  from  Adam  till  the  coming  of  Jesus  Christ? 
A.  About  four  thousand  years. 

I  am  now  going  to  give  you  a  brief  account  of  what  befell 
the  people  of  God  during  those  four  thousand  years. 


f  , 


If 


res. 


*  Gon.  IIL  1& 
3* 


p 


80  DOCTRINAL    CATKCIIISM. 

III8TOUY. 
Corruption  of  mankind,  and  tlie  universal  deluge.— <?•».  Iv.  andfoL  oh. 

Q.  Who  were  the  two  first  children  of  Adam  f 
A.  Cain  and  Abel. 

The  former  applied  himself  to  till  the  ground,  and  the 
latter  kept  the  flocks. 

Q.  Why  did  Cuiii  kill  his  brother  Abel  t  '  - 

A.  Through  envy  of  his  virtue. 

Adam  had  another  son  named  Scfh,  whose  children  at 
first  preserved  the  fear  of  God,  but  becoming  intermingled 
with  those  of  Cain,  they  were  speedily  corrupted,  and  be- 
came as  wicked  as  the  others. 

Q.  What  resolution  did  God  take,  seeing  all  mankind  addicted  to  evil  ? 
A.  He  resolved  to  destroy  them  by  the  deluge :  a  great 
inundation  of  water  which  covered  the  whole  earth. 

Q.  Were  all  men  drowned  ? 

A.  Yes ;  all  except  eight  persons  :  these  were,  Noah  and 
his  wife,  his  three  sons  and  their  wives. 

Q.  How  were  they  preserved  f 

A.  By  means  of  the  ark. 

The  ark  was  a  large  square  vessel  covered  in  the  form  of 
a  chest. 

The  animals  which  Noah  shut  up  in  it  were  also  pre- 
served. 

Q.  What  did  Noah  offer  to  God  after  the  de^cqe,  by  way  of  tlumks- 
giving? 

A.  He  offered  a  sacrifice  to  him. 

The  rainbow  was  the  sign  of  the  promise  which  God 
made  to  Noah  that  he  would  never  send  another  deluge. 

Q.  By  whom  was  the  world  re-peopled  after  tlie  deluge  ? 
A.  h  was  re-peopled  by  the  three  sons  of  Noah,  Sem, 
Cham,  and  Japheth. 

Q.  Did  men  profit  by  so  terrible  a  chastisement ! 

A.  No  ;  they  became  more  wicked  than  ever. 


':■    !r  n 


OK    THK    AI'OSTLKH     CHKEI). 


31 


of 


God 


m 


w. 


lUSTOKY. 

Covenant  of  Uoil  witli  Abraham.— tf«n.  xlL 

Q,  With  whom  did  Gotl  make  a  coveiijint  somo  time  after  the  deluge ! 
A.  With  Abraham. 

Q.  Why  did  lie  ninko  this  covenant  f 

A.  T<*  |>i'e'scivc  oil  the  wiith  tho  kiiow!e(l<^o  of  his  name, 
a  kiiowJt'dgL'  which  would  have  disappeared  by  degrees,  so 
great  was  the  wickedness  of  iiicii, 

Q.  What  did  God  coiiimaiid  him  tu  dot 

A.  To  leave  his  country  and  his  kindred. 

Q.  What  did  God  promise  him  ? 

A.  1st.  He  promised  to  inukc  him  the  father  of  a  Humo- 
rous people. 

This  is  sioiilficd  by  the  name  of  Abraham. 

2d.  To  give  to  that  people  the  land  of  (Jhanaan. 

Nevertheless,  they  did  not  get  possession  of  it  till  four 
hundred  years  after,  because  God  wished  to  exercise  their 
faith,  and  to  teach  us  patiently  to  await  his  time. 

3d.  Tj  bless,  in  his  race,  all  the  nations  of  the  earth.  By 
these  last  words,  God  gave  him  to  understand  that  tho 
Saviour  of  tho  world  was  to  be  born  of  his  posterity. 

Q.  Did  Abraham  believe  all  these  promises  ? 
A.  Yes;  and  his  faith  became  a  source  of  benediction  to 
him  and  his. 

Q.  What  did  God  prescribe  to  him  as  the  sign  of  \m  covenant  ? 

A.  lie  prescribed  circumcision. 

This  was  an  external  mark  which  distinguished  the  people 
of  God  from  the  other  nations  of  the  earth,  as  baptism  now 
distinguishes  Christians  from  all  others. 

Q.  What  was  the  name  of  the  sou  whom  Abraham  had  when  he  was 
an  hundred  years  old  ? 

A.  He  was  called  Isaac. 

This  son  was  the  sole  heir  of  all  Abraham's  possessions, 

which  were  very  great,  bee^iuse  God  had  loaded  him  with 

blessings. 

Q.  How  did  God  try  the  faith  of  Abraham  ? 
A.  By  commanding  him  to  sacrifice  to  him  his  beloved 
son,  who  was  then  thirty-six  or  thirty-seven  years  old. 


32 


DOCTRINAL    CATECHISM. 


Q,  How  did  Abraham  act  on  this  trying  occasion  ? 

A.  He  obeyed  without  a  moment's  hesitation,  and  pre- 
pared to  immolate  his  son. 

Q,  What  happened  when  lie  was  just  about  to  kill  him  ? 

A.  He  was  stopped  by  an  angel,  who  told  him  that  God 
was  satisfied  with  his  obedience. 


|i:i 


i:l! 


HISTORY. 
Of  the  twelve  patriarchs  descended  from  Abraham.— (?ew.  xxvl.  and/ol.  oh. 

Q.  How  many  children  had  Isaac  ? 

A.  He  had  only  two,  and  they  were  twins — Esau  and 
Jacob. 

Q.  To  which  of  the  two  did  Isaac,  in  his  extreme  old  age,  give  his 
blessing  ? 

A.  lb  Jacob. 

Q.  Why  to  Jacob  rather  than  to  Esau,  who  was  the  elder  ? 

A.  Because  Esau  had  sold  his  birthright  for  a  mess  of 
pottage. 

It  is  true  that  Jacob  had  made  use  of  a  stratagem  to 
obtain  it ;  but,  as  it  was  in  accordance  with  the  designs  of 
God,  Isaac,  having  found  it  out,  confirmed  what  he  had  un- 
intentionally done. 

Q.  What  did  Jacob  do  to  avoid  the  anger  of  his  brother,  who  sought 
to  kill  him  ? 

A.  He  withdrew  into  Mesopotamia,  to  the  dwelling  of  his 
uncle  Laban.  Laban  was  the  brother  of  his  mother,  whoso 
name  was  Rebecca. 

He  traveled  alone  and  on  foot,  with  a  staff  in  his  hand, 
though  the  distance  was  upwaids  of  two  hundred  leagues. 

Q.  How  did  God  assure  him  of  his  protection  at  the  beginning  of  his 
journey  ? 

A.  By  showing  him,  in  his  sleep,  a  mysterious  ladder 
which  reached  to  heaven,  and  on  which  angels  were  ascend- 
ing and  descending. 

Q.  How  long  did  Jacob  remain  in  Mesopotamia  ? 
A.  He  remained  there  twenty  years,  during  which  time 
he  married  a  wife,  and  amassed  great  riches. 

Q.  How  did  God  again  assure  him  of  his  piotection  on  his  jouraey 
back? 

A.  By  making  him  victorious  over  an  angel,  with  whom 

he  wrestled. 


I   : 


OF    THK    AP0STLE8     CREED. 


33 


Q.  What  new  name  did  this  angel  give  him  ? 

A.  He  gave  him  the  name  of  Isrnel.  Whence  the  name 
Israelites,  who  were  likewise  called  Hebrews,  and  finally 
Jews.  Israel  is  a  Hebrew  name,  which  signifies  prevailing 
or  predominating  with  God.  Otherwise,  a  man  who  sees 
God. 

Q.  How  m.in y  sons  had  Jacob  t 

A.  He  had  twelve,  who  are  the  twelve  patriarchs. 

Q,  Why  m*e  they  so  called  ? 

A.  Because  they  were  the  fothers  or  chiefs  of  the  twelve 
tribes  of  Israel. 

Patriarch  is  a  Greek  woid  which  means  head  of  a  flimily. 

These  twelve  patriarchs  are :  Ruben,  Simeon,  Levi,  Juda, 
Issachar,  Zabulon,  Dan,  Nephtali,  Gad,  Aser,  Joseph,  and 
Benjamin.     He  had  also  a  daughter  named  Dina. 

The  name  of  patriarch  is  likewise  given  to  all  the  saints 
who  lived  under  the  law  of  nature,  as  Adam,  Abal,  Seth, 
Henoch,  Noah,  Sem,  Abraham,  &C. 


HISTORY. 
Of  Josepli.— ffen..  zzzvii.  end/ol,  oh, 

Q.  Who  was  Joseph  ? 

A.  He  was  one  of  the  children  of  Jacob. 

Jacob  had  Joseph  and  Benjamin  by  his  wife  Rachel. 

Q.  Why  could  not  his  brethren  endure  him  ? 

A.  Beciiuse  Jacob  loved  him  more  than  the  others. 

Joseph  was  deserving  of  the  preference,  but  how  dearly 
did  it  cost  both  father  and  son  !  AVhat  still  more  excited 
the  hatred  of  his  brethren,  was  that  Joseph  complained  of 
them  to  his  father,  together  with  certain  dreams  which  he 
had,  showing  that  he  should  one  day  be  the  master  of  his 
brethren. 

Q.  How  did  his  brethren  revenge  themselves  on  him ! 

A.  At  first  they  thought  of  killing  him,  but  at  length 
they  sold  him. 

On  their  return  home,  they  made  Jacob,  their  father,  be- 
lieve that  Joseph  had  been  devoured  by  a  wild  bepst. 

Q.  Whither  wns  he  taken  by  tliose  who  had  bought  him  1 
A.  He  was  taken  into  Egypt. 


i\ 


I  i 


j;  i\ 

*  M 


m\ 


84 


DOCTRINAL    CATECHISM. 


Q.  What  befell  bim  ia  the  house  of  Potiphar,  to  whom  he  was  re- 
sold? 

A.  He  was  cast  into  prison  for  a  crime  of  which  he  was 
mnocent. 

Q.  How  did  God  protect  him  there  ? 

A.  By  bestowing  upon  him  the  gift  of  explaining  dreams. 
He  explained  two  while  in  prison,  which  were  exactly  ful- 
filled. 

Q.  "Why  did  the  king  summon  him  to  \Ab  presence  ? 
A.  To  explain  a  dream  which  he  had  had. 

Q.  How  did  the  king  reward  him  ? 

A.  He  placed  him  over  all  his  kingdom. 

Q.  How  did  Joseph  act  when  he  had  attained  such  a  high  degree  of 
power? 

A.  He  pardoned  his  brethren,  and  caused  them  to  come 
into  Egypt  with  their  father. 

They  were  to  the  number  of  seventy  persons.  He  fur- 
nished them  with  all  that  was  necessary  for  their  journey, 
and  settled  them  in  a  most  fertile  part  of  Egypt. 

HISTORY. 
Slavery  of  the  Israelites  in  Egypt.    Their  first  pasch.— iPccod.  L  and/ol.  ch. 

Q.  How  long  did  the  Israelites  remain  in  Egypt  ? 
A.  More  than  two  hundred  years. 

Q.  What  took  place  during  that  time  ? 
A.  1st.  Jacob,  Joseph,  and  the  ancients  died. 
2d.  The  Israelites  multiplied  prodigiously. 
3d.  The  memory  of  Joseph  and  of  his  services  was  grad- 
ually effaced. 

Q.  What  did  the  Idng  of  Egypt  do  to  prevent  the  increase  of  th?» 
Hebrews? 

A.  1st.  He  overwhelmed  them  with  laborious  work. 

2d.  He  commanded  the  mid  wives  to  kill  all  the  male 
children. 

3d.  And,  lastly,  he  commanded  them  to  be  cast  into  the 
river  Nile. 

Q.  What  did  the  Israelites  do  in  these  deplorable  circumstances  ? 
A.  They  had  recourse  to  the  Lord,  and  he  heard  their 
prayers. 


OF    THE    APOSTLES     CREED. 


35 


Q.  Whf»f"  did  God  do,  to  deliver  them  from  their  bondage  I 
A.  lie  appeared  to  Moses  in  the  burning  busii,  and  sent 
him  to  the  king  as  his  envoy. 

Q.  Did  the  king  listen  to  Moses  ? 

A,  No  ;  he  dismissed  him  with  contempt. 

Q.  What  did  Moses  do  to  constrain  the  king  to  let  the  Israelites  go  f 

A.  He  wrought  many  grand  miracles,  which  are  called 
the  ten  plagues  of  Egypt. 

1st.  He  changed  the  water  of  the  river  into  blood. 

2d.  He  caused  millions  of  frogs  to  come  forth  throughout 
all  Egypt,  even  in  the  king's  palace. 

3d.  Flies. 

4th.  Gnats. 

5th.  Locusts. 

Cth.  A  plague  on  the  animals. 

7th.  Ulcers  on  men. 

8th.  A  terrific  fall  of  hail. 

9th.  A  dense  darkness  which  lasted  three  days. 

10th.  The  death  of  all  the  first-born  of  the  Egyptians. 

All  Egypt  was  ravaged  in  this  way,  whilst  the  Israelites 
remained  untouched. 

At  every  succeeding  plague,  the  king  promised  every 
thing,  in  order  to  be  delivered  from  it,  but  as  soon  as  it 
was  removed,  his  heart  was  again  hardened,  and  he  would 
do  nothing. 

Q.  What  did  God  command  his  people  to  do  before  the  last  plague  ? 
A.  He  commanded  them  to  make  the  pasch. 
This  was  the  first  time  it  was  celebrated. 

Q.  In  what  did  this  pasch  consist  ? 

A.  In  '  ating  a  roasted  lamb  in  every  family. 

It  was  necessary  that  this  lamb  should  be  a  male,  a  year 
old,  and  without  spot ;  that  no  bone  of  it  should  be  broken  ; 
that  it  should  be  roasted  whole,  and  that  all  the  dcrs  should 
be  marked  with  its  blood.  This  lamb,  with  all  its  attendant 
circumstanced,  was  the  figure  of  Jesus  Christ,  who  was  one 
day  to  be  immolated  on  the  cross  for  us. 

There  were  also  certain  ceremonies  to  be  observed  in 
eating  this  lamb ;  it  was  to  be  eaten  standing,  with  the 
loins  girt,  a  staff  in  the  hand,  shoes  on  the  feet,  and  eaten 


i 


36 


DOCTRINAL   CATECHISM. 


'';;! 


with  wild  lettuce  and  unleavened  bread.  Circumsta'^ces 
which  likewise  indicate  the  dispositions  wherewith  we  should 
communicate. 

Q.  What  happened  after  the  last  plague  ? 

A.  The  Egyptians  compelled  them  to  go  out  quickly. 

They  would  not  even  wait  till  the  daylight  came,  but 
made  them  set  out  In  the  darkness  of  night,  so  frightened 
were  they  by  this  last  plague. 

Q,  What  did  God  oblige  the  Israelites  to  do,  in  gratitude  *br  their  fii"st- 
bom  being  spared  when  those  of  the  Egyptians  were  killed  ? 

A.  He  obliged  them  to  consecrate  to  him  all  their  first- 
born children.  It  was  in  obedience  to  this  law  that  the 
Blessed  Virgin  offered  in  the  Temple  her  beloved  Son. 


HISTORY. 

Passage  of  the  Re<l  Sea, — F!r^d.  xiv. 

The  law  given  on  Mount  Sinai.— .fifeorf,  xix.  and/ol.  oh 

Q.  How  many  were  the  Israelites  when  they  went  foiih  out  of 
Egypt? 

A.  They  were  to  the  number  of  tiix  hundred  thousand, 
besides  women  and  children.  This  was  an  astonishing  in- 
crease in  the  course  of  two  centuries  ;  for  they  were  only 
seventy  in  number  when  they  went  into  Egypt. 

Q.  What  way  did  they  take  on  leaving  Egypt  ? 
A.  They  took  the  way  to  tha  promised  land. 
It  was  then  upwards  of  four  hundred  years  since  God  had 
promised  Abraham  to  put  them  in  possession  of  it. 

Q.  Through  where  did  God  lead  them  to  that  land  ? 
A.  He  led  them  through  the  desert. 

Q.  How? 

A.  Ax,  night  by  a  pillar  of  fire,  and  in  the  day  by  a 
cloud  which  marched  before  them.  When  it  stopped,  they 
stopped;  and  when  it  advanced,  they  advanced. 

Q.  How  did  they  pass  the  Red  Sea  ? 

A.  They  passed  it  without  any  trouble. 

Q.  How  so  ? 

A.  Because  God  made  a  dry  road  for  them  in  the  midst 
of  the  waters. 


OF    TIIK    APOSTLES     CREED. 


9r 


Q.  How  did  the  Lord  deal  with  Pharaoh,  who  was  pursuing  them 
with  a  numeroas  army  ? 

A,  He  buried  him  in  tho  waters  with  all  his  army. 

Moses  thereupon  composed  a  canticle  of  thanksgiving, 
which  was  joyfully  sung  by  all  the  people. 

Q.  On  what  day  did  God  givo  them  his  law  ? 
A.  On  the  fifth  day  after  their  pasch. 

Q.  Od  what  mountain  ? 
A,  On  Mount  Sinai. 

Q.  How  did  the  mountain  appear  t 

A.  It  appeared  all  on  fire,  and  covered  with  a  thick  cloud, 
emitting  thunder  and  lightning.  There  was  also  heard  the 
sound  of  trumpets  and  a  great  noise,  but  no  one  was  seen. 

Q.  What  was  heard  on  the  third  day  ? 

A.  A  terrible  voice,  which  distinctly  pronounced  tho  ten 
commandments.  These  ten  commandments  contained 
nothing  more  than  the  natural  law,  except  the  sanctification 
of  the  Sabbath. 

Q.  On  what  did  God  write  these  ten  commandments  ? 
A.  He  wrote  them  on  two  tables  of  stone. 

Q.  To  whom  did  God  give  these  two  tables  ? 

A.  He  gave  them  to  Moses,  who  was  in  tho  cloud  on  the 
mountain. 

God  chose  to  give  them  in  writing,  because  they  had 
been  almost  effaced  through  the  ignorance  and  corruption  of 
men. 


ll 


I  - 


HISTORY. 
God's  covenant  with  the  Israelites.— ^arorf.  xxlv.  and/ol.  ck. 

Q.  What  did  God  give  to  Moses  besides  the  law  ? 

A.  He  gave  him  several  other  rules  for  the  regulation  of 
temporal  affairs,  for  the  settlement  of  disputes,  and  the 
punishment  of  crime. 

Q.  What  more  did  God  give  ? 

A.  He  gave  several  precepts  relating  to  morals  and  the 
ceremonies  of  religion. 

Q.  What  festivals  did  God  institute  besides  tlie  Sabbath  t 
A.  He  instituted  three :    the  feast  of  the  Passover,  the 
feast  of  Pentecost,  and  the  feast  of  Tabernacles. 

4 


88 


DOCTRINAL    CATECUISM. 


The  first,  in  commemoration  of  their  deliverance  from 
Egyptian  bondage. 

The  second,  in  remembrance  of  the  law  given  on  Mount 
Sinai. 

The  third,  in  memory  of  the'r  journey  through  the 
desert,  where  they  dwelt  in  tents  or  tabernacles. 

Q.  What  did  Moses  do  when  he  cam'i  down  from  the  mountain  ? 
A.  He  repeated  to  the  people  all  that  God  had  told  him. 

Q.  What  did  they  promise  ? 

A.  They  promised  faithfully  to  observe  all  the  decrees  of 
God. 

Q.  What  did  God  promise  them,  if  they  remained  faithful  ? 

A.  He  promised  to  put  them  in  possession  of  the  land  of 
Chanaan,  and  to  pour  blessings  upon  them.  Moses  sprinkled 
them,  at  the  same  tinr.e,  with  the  blood  of  the  victims  which 
he  had  sacrificed,  saying:  This  is  the  blood  of  the  covenant 
which  God  makes  ivith  you ;  and  thus  was  renewed  and 
confirmed  that  which  God  had  made  with  Abraham. 

Q.  Whither  did  Moses  afterwards  go  back  ? 
A.  He  went  back  to  the  mountain,    where  he  remained 
f'irty  days  conversing  with  God. 

Q.  What  order  did  he  receive  from  God  ? 

A.  He  received  an  order  to  make  the  Ark  of  the  Covenant 
and  the  Tabernacle, 

Q.  What  was  the  Ark  of  the  Covenant? 

A.  It  was  a  chest  made  of  precious  wood,  overlaid  with 
gold  within  and  without.  It  was  covered  by  two  cherubims, 
and  in  it  were  kept  the  two  tables  of  the  law. 

Q.  What  was  the  Tabernacle  ? 

A.  It  was  a  tent  formed  of  rich  stuffs  to  cover  the  Ark. 

Moses  was  also  ordered  to  make  a  golden  candlestick 
with  seven  branches  ;  a  table  of  gold  for  the  loaves  of  prop- 
osition ;  a  brass  basin  for  washing  in,  and  a  small  altar  for 
the  incense. 

Before  the  Tabernacle  was  laid  the  altar  of  sacrifice, 
which  was  to  be  offered  by  Aaron  and  his  sons  in  perpetual 
succession.  The  whole  tribe  of  Levi  was  consecrated  to 
God,  in  order  to  assist  Aaron  and  his  descendants  in  the 
functions  of  their  office ;  at  the  same  time,  God  commanded 


OF    TIIK    APOSTLES     CREED. 


39 


Moses  to  make  them  a  particular  kind  of  garment,  with 
precious  oniariicnts. 

Q.  How  (lid  Moses  appear  wlieu  descending  from  the  mountain? 

A.  His  face  was  radiant  with  iiglit,  so  that  the  children 
of  Israel  could  not  bear  to  look  upon  it,  and  he  was  obliged 
to  put  on  a  veil  when  speaking  to  them.  This  radiance 
proceeded  from  the  conversation  which  he  had  had  with 
God  on  the  mountain. 


m 


HISTORY. 

Continuation  of  wliat  passed  In  the  desert. — Exod.  xll.  andfol,  oh. 
The  revolt  of  Core  ancl  his  adherents. — Numhera  xvl. 

Q.  How  long  did  the  Israelites  remain  in  the  desert? 
A.  They  remained  there  forty  years. 

Q.  How  did  God  assist  tbem  ? 

A.  1st.  They  were  always  guided  by  the  pillar  of  cloud 
and  of  flame.  The  fire  illumined  their  way  during  the 
night,  and  by  day  the  cloud  screened  them  from  the 
scorching  heat  of  the  sun. 

2d.  They  were  fed  with  manna  which  fell  from  heaven. 
It  had  to  be  gathered  before  sunrise  every  morning,  except 
that  of  the  Sabbath-day,  when  none  fell.  On  the  day  pre- 
vious it  fell  in  greater  quantity,  so  that  there  was  enough 
gathered  for  the  two  days. 

3d.  God  sent  them,  on  two  occasions,  an  abundance  of 
quails. 

4th.  He  caused  water  to  spring  from  a  rock  for  their  use. 
Before  that,  he  had,  by  means  of  a  certain  wood,  extracted 
the  bitterness  from  water  which  they  drank. 

5th.  The  clothes  which  they  wore  lasted  during  the  whole 
journey. 

Q.  How  did  they  correspond  to  so  many  blessings  ? 
A,  By  the  greatest  ingratitude. 

Q.  How  so? 

A.  1st,  They  very  often  murmured  against  the  Lord. 

2d.  They  fell  into  idolatry  by  worshipping  the  golden 
calf. 

It  was  because  of  this  idolatry  that  Moses  broke  the  two 
tables  of  the  law.     But  God  being  appeased,  he  ordered 


m' 


40  DOCTRINAL    CATKCHISM. 

him  to  make  two  others,  whereon  he  himself  inscribed  the 
ten  commandments. 

3d.  They  were  near  stoning  Moses,  and  choosing  another 
chief  to  lead  them  back  into  Egypt. 

4th.  Core,  Dathan,  and  Abiron,  at  the  head  of  a  numer- 
ous band,  revolted  against  Moses.  The  conspirators  were 
two  hundred  and  fifly  in  number,  led  on  by  those  chiefs,  who 
were  the  principal  men  of  the  tribe  of  Levi. 

Q.  How  did  God  punish  them  for  their  prevarications  ? 

A.  1st.  He  condemned  them  to  wander  in  the  desert  fcr 
forty  years. 

2d.  Twenty -three  thousand  were  put  to  death  because  of 
their  worshipping  the  golden  calf.  God  would  have  exter- 
minated them  all,  but  was  induced  to  pardon  them  at  the 
solicitation  of  Moses. 

3d.  The  earth  opened,  and  Core,  Dathan,  and  Abiron  were 
swallowed  up  alive,  together  with  their  respective  families. 

4th.  The  two  hundred  and  fifty  conspirators  were  burned 
by  a  miraculous  fire. 

5th.  A  great  number  were  destroyed  by  the  fiery  ser- 
pents which  God  sent  amongst  them.  Those  only  were  healed 
who  looked  upon  the  brazen  serpent  which  Moses  had  raised 
on  high,  according  to  the  orders  of  God. 

6th.  Twenty-four  thousand  perished  for  having  debauched 
themselves  with  the  Madianites,  and  adoring  their  idols. 

7th.  God  condemned  them  all  to  die  in  the  desert,  except 
Joshua  and  Caleb,  who  had  remained  faithful.  Thus  it  was, 
that  of  six  hundred  thousand  there  were  but  two  who  en- 
tered the  land  of  promise.  Of  the  others,  their  children 
entered. 


HISTORY. 
The  last  words  of  Moses ;  his  death.— Detrf.  zxxiiL  and/ol.  eh. 

Q.  Whither  did  Moses  conduct  the  Israelites  ? 

A.  He  conducted  them  to  the  promised  land. 

Q.  Did  he  enter  there  ? 

A.  No ;  he  only  saw  it  from  a  distance. 

Q.  What  did  Mosea  enjoin  them  to  do  before  he  departed  from  them  t 
A.  To  observe  faithfully  all  the  commandments  of  God. 


OF    THE    APOSTLES     CREED. 


41 


Q.  What  did  ho  promise  them  on  the  part  of  God,  provided  they  did 

60? 

A.  He  promised  them  an  abundance  of  all  sorts  of  goods. 
The  possession  of  the  land  of  Chanaan,  a  land  flowing  with 
milk  a!id  honey  ;  that  is  to  say,  fertile  and  pleasant.  The 
protection  of  the  Lord  in  thiit  land,  and  victory  over  all 
those  who  should  dispute  with  them  its  possession.  Also, 
a  great  plenty  of  all  the  necessaries  of  life. 

Q.  With  what  did  he  at  the  same  time  thi  eaten  them,  if  they  proved 
unfaithful  ? 

A.  He  threatened  them  with  all  sorts  of  evils,  barrenness, 
famine,  and  cruel  distempers,  war,  pillage,  and  captivity, 

Q.  What  further  promise  did  Moses  give  them  on  behalf  of  God? 

A.  lie  told  them  that  God  would  send  them  a  prophet 
like  unto  him,  but  far  above  him,  meaning  the  Saviour  of 
the  world,  who  was  to  arise  amongst  them,  and  to  work 
still  greater  miracles,  bringing  to  men  a  new  covenant  and 
a  new  dispensation,  more  perfect  than  the  old. 

Q.  Where  did  Moses  die  by  the  command  of  God  ? 
A.  lie  died  on  the  mountain  whence  he  had  beheld  the 
promised  land. 

Q.  Who  was  it  that  buried  him  ? 
A.  It  was  the  Lord  himself. 

He  buried  him  in  the  valley  of  the  Moabitcs,  and  since 
then,  no  man  has  ever  known  the  place  of  his  sepulture. 

Q.  How  old  was  Moses  at  tlio  time  of  his  death  ? 

A.  He  was  six  score  years  of  age.  His  sight  had  never 
failed  him  during  all  that  time,  nor  were  his  teeth  ever 
moved.     The  people  mourned  him  thirty  days. 


HISTORY. 
Entrance  of  the  Israelites  into  the  promised  land. — Jos.  1.  andfol.  cA. 

Q.  Who  led  the  Israelites  into  the  land  of  promise  ? 
A,  It  was  Joshua,  the  successor  of  Moses. 
Joshua  means  Jesus  or  Saviour. 
He  was  filled  with  the  spirit  of  wisdom. 

Q.  What  miracles  did  God  work  to  put  them  in  possession  of  that 
land?  ^ 

A.  1st.  The  river  Jordan  stopped  its  course  to  give  them 

4* 


TT 


42 


DOCTRINAL    CATECHISM. 


passage.  Thoy  crossed  on  di7  land,  as  they  had  before 
passed  through  the  Red  Sea. 

2d.  The  walls  of  Jericho  fell  down  at  the  sound  of  their 
trumpets,  and  all  within  were  put  to  death,  not  excepting 
even  the  animals. 

3d.  On  one  occasion  God  sent  down  on  their  adversaries 
a  shower  of  hail  mixed  with  stones,  and  those  stones  killed 
more  than  the  sword. 

4th.  The  sun  and  the  moon  stood  still  at  the  command 
of  Joshua.  This  was  to  give  him  time  to  finish  the  combat 
which  was  going  on,  and  the  means  of  gaining  the  victory. 
That  day  was  as  long  as  two  ordinary  days. 

Q.  Did  the  manna  still  fall  from  heaven  ? 

A.  No  ;  it  ceased  as  soon  as  they  eat  of  the  fruits  of  the 
country. 

Q.  How  was  that  country  divided  between  the  children  of  Israel? 

A.  It  was  divided  into  twelve  parts,  for  the  twelve  tribes 
of  Israel. 

These  twelve  tribes  bore  the  names  of  the  twelve  sons 
of  Jacob.  The  two  sons  of  Joseph,  Ephraim  and  Manasses, 
took  the  place  of  their  father  and  of  Levi,  whose  tribe  had 
no  inheritance  of  land,  because  it  was  consecrated  to  God, 
and  destined  for  the  service  of  the  tabernacle.  The  other 
tribes  contributed  to  their  support  by  giving  them  the 
tenth  of  their  produce. 

Q.  "Were  the  Israelites  faithful  to  God  in  this  new  land? 

A.  Yes,  they  were,  during  the  life  of  Joshua  and  the 
elders.  Joshua  lived  one  hundred  and  ten  years,  and  his 
praise  is  recorded  in  the  Book  of  Ecclesiasticus,  chap.  xlvi. 

Q.  What  happened  after  the  deatli  of  Joshua  and  the  elders  ? 
A.  They  failed  in  every  one  of  their  promises. 

Q.  What  harm  did  they  do  ? 

A.  1st.  They  spared  several  of  the  former  inhabitants, 
contrary  to  the  prohibition  of  God. 

2d.  They  allied  themselves  to  them  by  marriage,  which 
was  also  forbidden  by  God. 

3d.  They  worshipped  their  idols. 

Q.  How  did  God  pimish  them  ? 

A.  By  abandoning  them  to  their  enemies,  who  made 
them  suffer  all  sorts  of  evils. 


OF    TriE    APOSTLKS'    CREED. 


48 


Q.  How  dill  God  receive  them  wlien  they  returned  to  him  t 
A.  lie   reoeivod  iheiu  with  kindness,  and  raised  up  de- 
liverers for  them. 

Q.  What  were  these  deliverei-s  culled  t 
A.  They  were  called  judges. 

Q.  Why  were  they  so  cjilled  ? 

A.  Because  they,  at  the  same  time,  administered  justice 
to  the  people. 

There  were  fourteen  or  fifteen  of  them  in  succession, 
among  others  Gideon,  Jephtha,  Samson,  and  Samuel,  who 
was  the  last  of  the  judges,  and  a  holy  prophet. 


f' 


HISTORY. 
The  Israelites  governed  by  kings. — Kings  ilL  and/ol,  cha. 

Q.  By  Avhom  were  the  Israelites  governed  after  having  been  governed 
by  the  judges  ? 

A.  They  were  governed  by  kings. 

Q.  Whence  came  that  change  ? 

A.  From  the  Israelites  themselves. 

Q.  Wliat  did  God  say  to  Samuel,  who  was  displeased  by  this  propo- 
sition ? 

A.  ITo  said  to  him  :  Hearken  to  the  voice  of  this  people  ; 
for  it  is  not  you  whom  they  reject,  but  me,  that  I  may  not 
reign  over  them. 

Q.  Who  was  the  first  king  ? 

A.  Saul,  who  was  very  soon  condemned  because  of  his 
sins. 

Q,  Who  was  the  second  ? 

A.  David,  who  was  a  man  after  God's  own  heart. 

Q.  By  whom  was  David  cruelly  persecuted  before  he  was  made 
king? 

A.  By  Saul,  who  was  then  reigning. 

Q.  What  war  did  David  wage  before  he  caiAie  to  the  throne ! 
A.  A  war  with  the  infidels. 
Q.  What  was  his  whole  study  ? 
^  A.  To  meditate  on  the  law  of  God,  to  put  it  in  practice 
himself,  and  to  see  it  observed  by  his  subjects. 

Q.  What  did  he  compose  in  honor  of  God  ? 

A.  He  composed  a  great  number  of  canticles. 


, 


(t 


f 


44 


DOCTRINAL    CATECHISM. 


Q.  Whai  was  the  object  of  thcpc  canticles  ? 

A,  To  praiso  God,  to  prcsurvo  tlic  memory  of  his  bene- 
fits, and  to  inculcate  virtue. 

Some  of  them  were  of  a  prophetic  character,  and  fore- 
told future  niyst'cries. 

It  is  these  canticles  which  we  call  the  Psalms,  and  which 
the  Church  sings  every  day. 

Q.  What  was  his  capital  city  ? 

A.  Jerusalem,  lie  built  a  palace  on  Mount  Zlon,  and 
there  ho  conveyed  the  ark  of  the  Covenant. 

Q.  What  design  did  he  form  to  promote  the  glory  of  God  f 

A.  He  formed  the  desi<;n  of  building  a  temple  to  him. 

Q.  What  did  God  tlicn  declare  to  him  ? 

A.  That  that  honor  was  reserved  for  his  son. 

Q.  What  did  he  promise  him  ? 

A.  1st.  That  his  posterity  should  reign  eternally  over  his 
people. 

2d.  That  the  Saviour  promised  in  the  beginning  of  the 
world  should  be  of  his  posterity. 

At  the  same  time  he  revealed  to  him  that  this  Saviour 
was  to  be  a  king,  and  that  he  should  reign  not  only  over 
the  house  of  Israel,  but  over  all  nations,  and  that  his  reign 
should  never  have  an  end ;  that  he  should  be  a  pontiff,  not 
according  to  the  order  of  Aaron,  but  to  that  of  Melchise- 
dech ;  that  he  should  be  the  Son  of  God,  and  God  himself. 

Q.  What  name  did  the  Israelites  ever  after  give  to  tlie  Saviour  whom 
they  expected  ? 

A.  That  of  Messiah,  or  Christ,  which  means  anointed  or 
consecrated  ;  because  it  was  customary  to  anoint  with 
holy  oil  kings,  prophets,  and  priests. 

Q.  What  else  did  they  call  him  ? 
A  The  Son  of  David. 


niSTORT. 

The  reign  of  Solomon.— 3  Kinga  i.,  Parol.  1.  0. 

Q.  Who  succeeded  David  ? 
A.  Solomon,  his  son. 

Q.  What  did  Solomon  erect  in  honor  of  the  Most  High  ? 
A.  lie  erected  a  magnificent  temple.     The  interior  was  ail 
overlaid  with  gold,  and  was  divided  into  two  parts,  the  inner 


OF    TIIK    ArOHlXKB     CIIEKU. 


45 


as  all 
inner 


one  of  which  was  the  sanctuary,  where  rested  the  ark  of  the 
C-ovenaiit  under  its  cherubim.  His  father  had  letl  him  tho 
plan,  with  a  vast  quantity  of  tho  materials. 

Q.  Who  had  pcrniissioii  to  enter  tho  sanctuary  ? 
A.  None  but  the  high  priest,  and  that  only  onco  a  year, 
and  bearing  the  blood  of  the  victims. 

Q.  Of  wliat  was  that  eanctuary  the  figtire  ? 
A.  It  was  the  figure  of  heaven  closed  against  mankind 
until  Jesus  Christ  entered,  covered  with  blood. 

Q.  Wliat  was  there  before  the  sanctuary  f 
A.  There  was  an  altar  for  the  holocausts  and  other  sacri- 
fices. 

Q.  Why  was  there  but  that  one  temple  and  that  one  altar  in  all  the 
land  of  Israel ! 

A.  To  render  more  sensible  the  unity  of  God  and  of  his 
Church.     It  was  not  lawful  to  sacrifice  elsewhere. 

Q.  What  was  tho  reign  of  Solomon  ? 

A.  It  was  the  most  fortunate  of  all  reigns.  He  ruled 
over  several  foreign  nations  besides  tho  people  of  God. 
He  possessed  immense  treasures.  lie  enjoyed  all  the 
pleasures  of  life.  Therein  he  was  the  image  of  Christ  in  his 
glory,  as  David  was  the  image  of  Christ  in  his  toils  and 
sufferings. 

Q.  What  did  God  give  him  infinitely  more  precious ! 

A.  lie  gave  him  wisdom,  and  wisdom  so  great  and  so 
extensive,  that  people  came  from  remote  countries  to  bo 
witness  of  it. 

Q.  Did  he  always  preseiTC  his  wisdom  ? 

A.  No  ;  he  departed  from  it  in  his  old  age. 

Q.  How  far  did  he  go  astray  ? 

A.  Even  to  adore  idols  and  build  temples  in  their  honor. 

Q.  What  was  tho  cause  of  his  fall  ? 

A.  His  excessive  love  of  women,  of  whom  he  kept  a 
great  number. 

Q.  What  do  we  learn  from  the  full  of  a  king  so  gi-eat  and  so  wise  ? 
A.  We  learn  the  danger  of  temporal  greatness.     If  this 
mighty  cedar  was  overthrown,  what  can  the  reeds  expect  ? 


i!',: 


46  DOCTRINAL    CATECHISM. 

HiSTonr. 

The  Schism  of  Samaria. — 3  Kings  xlt.  andfol.  ch. 

Q.  What  was  the  punishment  of  Solomon's  sin  ? 

A.  His  kingdom  was  divided  afccr  his  death. 

Q.  How  many  tribes  remained  to  his  son  Roboam  ? 

A.  There  remained  only  two,  those  of  Judaand  Benjamin. 

Q.  Who  did  the  otliers  obey  ? 
A.  They  obeyed  Jeroboam. 

Q.  What  did  Jeroboam  do,  fearing  that  the  ten  tribes  might  return 
to  their  lawful  king  ? 

A.  He  raised  up  two  golden  calves  in  two  difTerent  parts 
of  his  kingdom. 

He  said  to  the  people  :  Go  not  any  more  to  Jerusalem  ; 
behold  thy  gods,  O  Israel,  who  urought  thee  forth  from  the 
hmd  of  Egypt.  The  people  were  so  infatuated  as  to  be- 
lieve this  impious  prince. 

Q.  Did  the  kings  who  succeeded  Jeroboam  follow  this  bad  example  i 
A.  Yes,  they  always  kept  the  people  in  that  false   reli- 
gion.    '17ius  these  ten  tribes  became  idolaters,  and  separated 
from  the  onlv  tiue  Church. 

Q.  Where  did  the  seat  of  the  true  Church  remain  ? 

A.  It  remained  in  Jerusalem.  There  was  God  alwavs 
worshipped,  and  his  law  always  observed.  There  was  the 
appointed  service  ever  performed  in  the  temple  by  the 
Levites  and  tlio  priests,  the  descendants  of  Aaron,  whom 
God  himself  had  chosen. 

Q.  What  was  the  name  of  this  new  kingdom,  thus  separated  from 
the  true  Clur  ch  ? 

A.  It  was  called  the  kingdom  of  Israel,  of  Ephraim,  or 
of  Samaria. 

Q.  What  was  tlie  kingdom  called  which  remained  to  the  race  of 
David  ? 

A.  It  was  called  the  kingdom  of  Juda  ;  whence  came  the 
name  of  Judea  and  Jews.  The  tribe  of  Levi  assembled 
there,  and  also  many  from  the  ten  tribes  who  still  came  to 
worship  at  Jerusalem . 


OF    THE    APOSTLES     CREED. 


47 


HISTORY. 
Of  the  prophets. 

Q.  What  did  God  send  to  the  Israelites  from  time  to  time,  to  re- 
prove them  for  their  evil  ways  ? 

A.  He  sent  them  prophets.  These  prophets  spoke 
boldly,  not  only  to  the  people,  but  even  to  the  kings. 

Q.  Wherewith  did  God  fill  these  prophets  ? 

A.  He  filled  them  with  his  Spirit  and  with  his  light. 

Q.  What  did  they  see  by  means  of  this  divine  light? 

A.  They  saw  things  hidden,  and  things  to  come. 

Q.  How  many  are  they  whose  writings  remain  to  us  ? 

A.  Four  greater,  and  twelve  minor.  The  four  great 
prophets  are  :  Isaias,  Jeremias,  Ezechlcl,  and  Daniel.  The 
twelve  minor  are:  Osee,  Joel,  Amo=5,  Jonas,  Abdias, 
Michcas,  Nahum,  Habacuc,  Sophonias,  Agi^eus,  Zacharlas, 
and  Malachias.  The  greater  are  those  who  have  written 
most,  and  the  minor  those  who  have  written  but  little. 

Q.  Were  there  no  others  ? 

A.  Yes,  there  were  several  others. 

Q.  WIio  amongst  these  were  the  most  illustrious  ? 
A.  Eli  as  and  Eliseus.      Both  in  the  kingdom  of  Israel, 
where  the  evil  was  at  its  height. 

Q.  What  did  Elias  do  that  was  remarkable  ? 

A.  1st.  He  stopped  the  rain  for  three  years  and  a  half, 
and  then  made  it  flill  again. 

2d.  He  brought  down  fire  from  heaven  on  the  sacrifice 
which  ho  h;id  prepared. 

3d.  He  twice  drew  down  fire  from  heaven  on  fifty  men. 

4th.  He  restored  to  life  the  daughter  of  a  widow,  and 
multiplied  the  oil  and  the  meal  of  another. 

5th.  He  separated  the  wat-^rs  of  the  Jordan  with  a  mantle, 
and  passed  over  without  wetting  his  foot. 

Gth.  He  was  taken  up  alive  into  heaven  in  a  chariot  of 
fire.  He  is  to  return  with  Henoch,  towards  the  end  of  the 
world,  to  preach  penance  to  the  Jews. 

Q.  What  remarkable  tilings  were  done  by  Eliscus,  the  discinlc  of 
Elias  ?  ^ 

A.  1st.  He  crossed  the  Jordan  with  dry  feet,  like  Elias. 


'.     :. 


i 


I 


li 


I-; 


11  i 


ill 

i  11 


I 


ii'  >• 


:'5M||, 


48 


DOCTRINAL   CATECHISM. 


2d.  He  purified  the  waters  of  Jericho. 
3d.  He  multiplied  a  widow's  oil. 
4th.  He  raised  a  child  from  the  dead. 
5th.  He  cured  the  leper  Naaman. 
Gth.  He  made  iron  to  swim  upon  the  water. 
7th.  A  dead  man  was  restored  to  life  by  the  touch  of  hia 
bones. 

Q.  What  manner  of  life  did  most  of  the  prophets  lead  f 
A.  They  led  a  life  poor,  austere,  and  retired.     Poor  in 
their  garments,  in  tlvjir  dwellings,  and  in  their  food. 

Q.  How  did  tlie  good  kings  regard  them  ? 

A.  They  loved,  honored,  and  respected  them. 

Q.  How  did  the  wicked  kings  treat  them  ? 
A.  They  hated  and  persecuted  them,  and  put  them  to 
death.     Isaias  was  cut  asunder  with  a  wooden  saw. 

Q.  What  did  these  prophets  foretell  concerning  the  Jews  ? 

A.  They  foretold  all  that  happened  to  them  in  punish- 
ment of  their  sins. 

1st.  That  if  they  did  not  repenc  and  do  penance,  the 
kingdom  of  Israel,  or  of  Samaria,  would  be  entirely  de- 
stroyed. 

2d.  That  Jerusalem  and  the  temple  should  be  over- 
thrown, and  the  Jews  brought  captive  to  Babylon. 

3d.  That  they  should  reject  the  Messiah  and  put  him  to 
death. 

4th.  That  they  should  be  abandoned  by  God,  and  dis- 
persed all  over  the  earth. 

5th.  That  God  should  male  a  covenant  with  another  peo- 
ple, who  should  replace  them. 

(ith.  That  they  should  repent  in  the  latter  days  of  the 
world. 

Q.  What  did  the  prophets  predict  regarding  the  Messiah  I 
A.  1st.  The  precise  period  of  his  coming. 
2d.  All  the  circumstances  of  his  life  and  death. 
3d.  His  glorious  resurrection  and  the  establishment  of  his 
Church. 


OP   THE    AP08TLK3     CREED. 


49 


HISTORY. 
Tho  Babylonian  captivity. — i  Kings  xvii. 

Q.  How  did  God  at  length  punish  the  kingdom  of  Israel,  or  of  S-'i- 
maria,  because  of  its  infidelity  ? 

A.  He  destroyed  it  entirely  and  for  ever.  The  ten  tribes 
who  composed  that  Icingdoni  were  carried  off  by  the  Assyr- 
ians and  dispersed  over  distant  countries,  whence  they  never 
returned  in  a  body. 

Q.  The  kingdom  of  Juda,  doubtless,  profited  by  bo  fearful  an  ex- 
ample i 

A.  No  ;  it  profited  nothing  by  it,  though  God  awaited  its 
repentance  for  more  than  a  hundred  years. 

Q.  How  did  God  punish  it  at  last  ? 

A.  He  delivered  it  over  to  Nabuchodonosor,  king  of 
Babylon. 

Q.  How  was  it  treated  by  that  prince  ? 

A.  He  destroyed  Jerusalem,  burned  the  temple,  carried 
off  the  sacred  vessels,  and  took  the  people  away  into  cap- 
tivity. 

Q,  Did  the  Jews  abandon  the  law  of  their  God  while  in  captivity  ? 

^-1.  No;  they  observed  it  more  faithfully  than  before. 
This  captivity,  and  the  manifold  sufferings  they  endured, 
caused  them  to  reflect,  and  to  respect  the  law  of  God ;  al- 
though they  were  surrounded  by  heathens,  given  up  to  all 
sorts  of  idolatry,  and  all  manner  of  wickedness. 

Q.  How  were  the  three  children  treated  who  refused  to  adore  the 
statue  of  Nabuchodonosor  ? 

A.  They  were  cast,  by  his  order,  into  a  fiery  furnace. 

Q.  Did  they  perish  there  ? 

A.  No ;  for  an  angel  sent  by  God  preserved  them  from 
hurt  or  harm. 

Q.  And  how  was  Daniel  treated  for  having  remained  faithful  to  his 
God? 

A.  He  was  twice  cast  into  the  lions'  den. 


A 


Q.  Did  the  lions  tear  him  in  pieces  ? 
"o;  they  did  not  hurt  him. 

Q.  How  long  did  this  captivity  last  ? 
A.  It  lasted  seventy  years. 


I' 


^ 


50 


DOCTRINAL    CATECHISM. 


I     I; 


J;! 

I  ill' 
\p 
liiji: 

i  !'i 


{J.  Who  was  it  that  restored  the  Jews  to  liberty  ? 
A.  It  was  Cyrus,  king  of  Persia,  after  rendering  hinnsflf 
master  of  Babylon. 

Q.  What  was  the  fii-st  ''-dertaking  of  the  Jews  when  restored  to 
freedom  ? 

A.  To  rebuild  their  temple  and  their  city.  Cyrus  gave 
them  back  all  the  sacred  vessels  taken  by  Nabuchodonosor, 
and  made  them  some  valuable  presents. 

HISTORY. 
The  Jews  persecuted  by  Antlochus. — 1  Mac.  1. 

Q.  What  did  Antlochus,  king  of  Syria,  undertake  against  the  Jews  ? 
A.  He  undertook  to  make  them  renounce  their  law  and 
their  religion. 

Q.  What  did  he  do  in  order  to  effect  his  pui-pose  ? 

A.  1st.  He  surprised  Jerusalem,  profaned  the  temple, 
and  put  a  stop  to  the  sacrifices. 

2d.  He  put  many  of  the  Jcm's  to  death,  for  they  chose  to 
die  rather  than  violate  their  law. 

Q.  What  torments  did  he  inflict  on  seven  brethren  wh.o  remained 
steadfastly  attached  to  their  law  ? 

A.  He  made  them  suffer  the  most  cruel  torments,  in 
presence  of  their  mother. 

Q.  What  did  the  mother  say  when  she  saw  her  children  so  tortured  ? 
A.  She  encouraged  them  to  suffer  on,  tiirough  the  hope 
of  a  blessed  resurrection. 

Q.  Who  then  took  up  arms  for  the  defence  of  his  religion  and  his 
country  ? 

A.  Judas  Maccabeus,  followed  by  his  brethren. 

Q.  Did  he  succeed  in  his  enterprise  ? 

A.  Yes  ;  for  he  acted  by  divine  inspiration. 

Q.  What  did  he,  after  God  had  rendered  him  victorious  ? 

A.  1st.  He  took  possession  of  Jerusalem,  purified  the 
temple,  and  re-established  the  offering  of  sacrifice. 

2d.  He  completely  freed  ttie  people  from  the  yoke  of  the 
heathen  nations. 

Q.  Did  the  Jews  long  enjoy  this  tranquillity  ? 
A.  No  ;  for  the   l^omans,  having  obtained  the  mastery 
of  the  world,  soon  reduced  the  Jews  to  subjection. 


,  §''\v 


OF    THE    apostles'    CKEED. 


51 


;i  r 


Q.  Who  found  means  to  usurp  the  kingdom  of  Judca,  through  the 
favor  of  the  Roman  emperora  ? 

A.  Herod,  a  Jew  by  religion,  but  a  stranger  by  birth. 

Q.  Wliat  sort  of  a  prince  was  Herod  ? 

A.  He  was  a  prince  wlio  liad  no  other  law  than  his  own 
ambition.  He  was  so  cruel  and  unnatural,  that  he  caused 
his  wife  and  several  of  his  children  to  be  put  to  death.  It 
was  he  who  had  the  children  of  Bethlehem  massacred.  lie 
died  a  miserable  death,  his  body  being  eaten  away  by 
worms. 

HISTORY. 
How  the  Jews  expected  the  Messiah. 

Q.  How  long  time  passed  from  the  return  of  the  Jews  tid  the  coming 
of  the  Messiah  ? 

A.  About  five  hundred  years. 

Q.  How  did  they  conduct  themselves  during  that  time  ? 
A.  They  fell  no  more  into  idolatry. 

Q.  Had  they  always  prophets  ? 

A.  No ;  they  had  no  more  till  St.  John  the  Baptist. 

Q.  "Was  religion,  then,  always  flourishingi 

A.  On  the  contrary,  it  declined  from  day  to  day. 

Q.  "What  sects  had  been  latterly  introduced  amongst  the  Jews  ? 
A.  The   principal   were   those    of    the   Sadducees   and 
Pharisees.  ,        ^ 

Q.  "Who  were  the  Sadducees  ? 

A.  They  were  Jews  who  rejected  several  of  the  most 
important  doctrines  of  religion. 

They  neither  believed  in  the  resurrection  of  the  dead, 
the  immortality  of  the  soul,  nor  the  existence  of  the  angels  ; 
they  even  made  God  corporeal ;  and  it  was  the  chief  men 
of  the  nation  who  followed  this  pernicious  doctrine. 

Q.  Who  were  the  Pharisees  ? 

A,  They  were  Jews  who  were  apparently  strict  observers 
of  the  law,  which  they  disfigured  by  their  false  interpret- 
ations. 

See  the  reproaches  so  frequently  made  them  by  our 
Lord.  Under  their  outward  show  of  regularity,  they  con- 
cealed their  avarice,  their  vanity,  and  many  other  vices. 


i 


1r- 


52 


DOCTRINAL    CATECHISM. 


'iiiiii 


;  .    '\' 


'I 


f 


Q.  What  idea  had  the  carnal  Jews  of  the  Messiah  f 
A.  That  of  a  powerful  and  splendid  monarch. 
They  thought  that  he  was  to  be  a  warrior  prince,  mighty 
as  David  and  rich  as  Solomon. 

Q.  What  did  they  expect  from  him  ? 

A.  They  expected  all  manner  of  worldly  prosperity. 

They  hoped  that  he  would  free  them  from  the  Roman 
yoke;  that  under  him  they  should  live  happy  and  glorious, 
haying  abundance  of  gold  and  silver,  and  of  all  the  neces- 
saries of  life. 

Q.  What  idea,  oa  the  contrary,  had  the  spiritual  Jews  ? 
A.  An  idea  entirely  opposite  to  that  of  the  others. 

Q.  What  did  they  expect  ? 

A.  They  expected  goods  far  above  the  perishable  things 
of  this  life. 

They  believed  that  he  would  come  principally  to  efface 
sin,  and  to  make  holiness  prevail ;  that  he  would  bring  a 
new  covenant  more  perfect  than  the  old ;  that  he  would 
give  the  grace  necessary  for  observing  the  law  of  God ; 
that  in  him  should  be  accomplished  the  truth  of  what  the 
law  showed  only  in  figure ;  that  he  should  bring  back  all 
nations  to  the  knowledge  of  the  true  God ;  finally,  that  his 
reign  would  chiefly  concern  the  goods  of  the  world  to  come. 

Q.  In  what  did  all  the  Jews  agi*ee  ? 

A.  In  believing  that  the  time  appointed  for  the  coming 
of  the  Messiah  had  arrived.  This  belief  was  based  on  the 
prophecies,*  especially  that  of  Jacob,  and  that  of  Daniel. f 

HISTORY. 
The  condition  of  tho  other  nations,  called  the  Gontiles. 

Q.  If  such  was  the  condition  of  the  Jews,  what  was  tlut  of  the 
other  nations  of  the  earth  ? 

A.  Those  nations  were  plunged  in  ignorance,  superstition, 
and  idolatry. 

Q.  They  knew  not,  then,  the  true  God  ? 

A,  No  ;  their  whole  religion  consisted  in  the  worship  of 
idols. 


*  Gen.  xlix.  10. 


t  Dan.  ix.  29. 


OF    THE    APOSTLES     CREED. 


53 


Q.  Wnat  were  these  idok  ? 

A.  They  were  statues  of  wood,  gold,  and  silver. 
There  were  some  who  adored   the  sun,  the  moon,  the 
stars,  and  other  creatures,  even  animals. 

Q.  In  what  way  did  they  honor  them  ? 

A.  They  offered  them  prayers  and  sacrifices. 

Q.  What  were  their  festivals  ? 

A,  They  were  nothing  more  than  scenes  of  debauchery 
and  excess. 

They  honored  Bacchus  by  drinijng  to  excess,  and  Venus 
by  giving  themselves  up,  in  a  public  manner,  to  the  most 
shameful  of  all  vices. 

The  devil  duped  them  iu  this  way  to  the  end  that  they 
might  adore  him  under  these  different  names,  and  to  make 
them  commit  all  sorts  of  crimes,  under  a  religious  pretence. 

Q.  Whence  came  thia  monstrous  infatuation  ? 

A.  From  their  having  forgotten  God,  their  Creator 

Q.  Were  they  all  in  this  fatal  blindness  ? 

A.  The  exceptions  were  but  few,  and  that  from  the 
vocation  of  Abraham  until  then,  a  period  of  nearly  two 
thousand  years.  During  all  that  time  God  had  given  up 
the  nations  to  their  own  wickedness. 

Q.  Are  there  any  of  these  exceptions  known  ? 
A.  We  know  of  none  but  two,*  Job  and  Melchisedech. 
There  is  reason  to  believe  that  there  were  several  others, 
whose  names  are  unknown. 

Q.  Who  was  Job  ? 

A.  He  was  an  Eastern  prince,  very  religious  and  God- 
fearing. 

Q.  Who  was  Melchisedech  ? 

A.  He  was  a  priest  of  the  Most  High,  and  king  of 
Salem. 

These  two  believed  in  the  true  God  and  worshipped 
him  ;  they  obeyed  him,  and  lived  according  to  the  laws  of 
conscience  and  right  reason.  They  also  believed  and 
hoped  in  the  Redeemer. 

Q.  Had  the  world,  then,  great  need  of  a  Redeemer  ? 
A.  Yes  ;  very  great. 


If 

v.: 

it 


*  Acts  xiv.  15. 

5* 


I  I 


1  '  lii: 


iill 


Ml  ii 


54 


DOCTRINAL   CATECHISM. 


Q.  Who  was  that  Redeemer  ? 

J[.  Jesus  Christ,  promised  and  expected  for  four  thousand 
years. 


ARTICLE  II. 


AND  IM  JESUS  CHRIST,  HIS  ONLY  SON,  OUtt  LOBD. 

Q.  What  do  you  understand  by  Jesus  Christ  ? 
A.  I  understand  the  Son  of  God  made  man,  and  who  is 
both  God  and  man. 

Q.  What  name  is  given  to  the  Son  of  God,  made  man  I 
A.  He  is  called  Jesus  Christ. 

Q.  Is  Jesus  Christ  both  God  and  man? 
A.  Yes;  he  is  both  God  and  man. 

Q.  As  God,  who  is  his  father  ? 
A.  God  the  Father. 

Q.  As  man,  who  is  his  mother  ? 

A.  The  Blessed  Virgin.     (See  chap,  iii.,  page  16.) 

Q.  What  do  you  understand  by  the  words :  his  Son ! 
A.  I  understand  that  he  is  begotten  of  the  Father,  and 
consubstantial  with  him. 

Q.  Of  whom  is  the  Son  begotten  ? 

A.  Of  the  Father.  And  that  from  all  eternity;  that  is 
to  say,  that  this  generation  has  neither  beginning  nor  end. 

Q.  With  whom  is  the  Son  consubstantial  ? 
A.  With  the  Father. 

Q,  What  is  the  meaning  of  consubstantial? 
A.  It  means  having  the  same  substance  and  the  same 
nature  as  the  Father. 

Q.  What  do  you  mean  by  bis  having  the  same  substance  and  the 
same  nature  ? 

A.  I  mean  that  he  is  one  and  the  same  God  with  the 
Father. 

Q,  Why  do  you  say  that  he  is  the  only  Son  ? 

A.  Because  there  is  no  other  begotten  by  the  Father. 

Q.  How,  then,  are  Christians  children  of  God  ? 
A.  They  are  only  so  by  adoption. 

Q.  What  is  adoption  ? 

A.  It  is  a  choice  of  pure  grace.     Whereas  Jesus  Christ  is 


ii:;: 


OF    THB    APOSTLES     CREED. 


66 


his  Son  by  nature.*  Still  that  does  not  hinder  Jesus 
Christ  from  calling  us  his  brethren,!  and  teaching  us  to  call 
God  our  Father. 

Q.  Why  do  we  cnll  Jesus  Christ  our  Lord  f 

A.  Because  we  belong  to  '  im,  and  not  only  because  of 
his  having  created  and  still  preserving  us,  but  also  because 
he  redeemed  us. 

Q.  In  how  many  ways  do  we  belong  to  Jesus  Christ  ? 
A.  In  three  ways. 

Q.  "Wiiut  is  the  first! 

A.  Because  he  has  created  us. 

That  is  to  say,  that  he  has  drawn  us  from  nothing. 

As  he  is  the  same  God  with  the  Father  and  the  Holy 
Ghost,  it  follows  that  he  has  had  the  same  share  in  our 
creation  as  those  two  persons. 

Q.  What  is  the  second  ? 

A.  Because  he  preserves  us. 

Q.  What  does  that  mean  ? 

A,  It  means  that  he  withholds  us  from  foiling  into  noth- 
ing. 

He  preserves  us  as  do  the  Father  and  the  Holy  Ghost. 

This  prcsei'vation  is  likewise  common  to  him  and  the 
other  two  persons. 

Q.  Wliat  is  the  third  ? 

A.  It  is  because  he  has  redeemed  us, 

Q.  What  do  you  mean  by  bis  having  redeemed  us  ? 

A.  I  mean  that  he  has  delivered  us  from  the  slavery  of 
sin,  and  from  the  pains  of  hell,  and  has  merited  for  us  eter- 
nal life. 

Q.  How  ? 

A.  By  becoming  man,  and  dying  for  us. 

Q.  Have  the  Father  and  the  Holy  Ghost  also  redeemed  us  ? 
A.  No ;  only  the  Son. 

Q.  Why? 

A.  Because  it  is  only  the  Son  who  became  man  and  died 
for  us. 

Our  creation  and  preservation  are  common  to  him  and 


♦  St.  John  XX.  31. 


t  St  Matt.  xll.  49. 


56 


DOCTRINAL   CATECHISM. 


tff.   j 


jt'. 


I    Mil 


ihil 


the  other  two  persons ;  but  our  rcdcmpticn  is  peculiar  to 
him. 

Q.  What  13  the  meaning  of  the  word  Jesus  ? 

A.  It  means  Saviour. 

Q.  And  what  means  tlie  word  Christ  ? 

A.  It  means  anointed,  or  consecrated,     {See  chap,  iii., 
pages  18,  19.) 


ARTICLE  III. 


WHO   WAS    CONCEIVED   BY   THE    HOI-Y  GHOST,   AND   BORN   OF  THE   VIBOIN 

MAUY. 

Q.  What  do  you  understand  by  those  words :  Conceived  by  the 
Holy  Ghost  ? 

A.  I  understand  that  in  becoming  man,  the  body  which 
he  took  was  formed  from  the  substance  of  a  virgin,  through 
the  operation  of  the  Holy  Ghost. 

Q.  How  did  the  Son  of  God  become  man  ? 

A.  By  taking  a  body  and  soul  like  unto  ours. 

Q.  Where  did  he  take  this  body  and  soul  ? 

A.  In  the  womb  of  the  Blessed  Virgin  Mary. 

Q.  Of  what  was  his  soul  formed  ? 
A.  It  was  created. 

Q.  Of  what  was  his  body  formed  ? 

A.  It  was  formed  of  the  substance  of  the  Blessed  Virgin. 

Q.  By  whose  operation  ? 

A.  By  the  operation  of  the  Holy  Ghost. 

The  three  divine  persons  had  each  a  share  in  this  forma- 
tion ;  but  being  a  work  of  goodness  and  of  mercy,  it  is  par- 
ticularly attributed  to  the  Holy  Ghost. 

Q.  What  is  this  mystery  called  ? 

A.  It  is  called  the  mystery  of  the  Incarnation. 

Q.  What  is  the  mystery  of  the  Incarnation  ? 

A.  It  is  the  Son  of  God  made  man. 


HISTORY. 
Of  the  incarnation  of  tiie  Son  of  God. — St.  Luke  L 

Q.  Who  did  God  select  to  be  the  mother  of  his  Son  t 
A.  The  Blessed  Virgin. 


'liiii 


OK    TIIK    APOSTLKH     CREED. 


57 


Q.  Of  what  family  wjis  flhe  ? 
A.  Of  the  family  of  David. 

Q.  Where  (lid  she  rcsidu  f 

A.  Ill  Naz;iicth,  a  small  town  in  Galilee. 

Q.  Who  was  her  husband  t 

A.  St.  Joseph. 

Although  ho  was  of  the  royal  family  of  David,  as  well  as 
the  Blessed  Virgin,  ho  was  still  obliged  to  work  for  his  liv- 
ing, being  very  poor. 

Q.  Who  was  sent  by  God  to  anuounco  to  Mary  that  she  should  bo 
the  mother  of  his  Son  ? 
A.  The  angel  Gabriel. 

Q.  How  did  lie  accost  her  ? 

A.  Hail,  full  of  grace !  the  Lord  is  with  thee ;  blessed 
art  thou  among  women  ! 

Q.  How  did  the  Blessed  Virgin  receive  this  salutation? 

A,  She  was  troubled  by  it. 

She  was  so  humble  and  so  modest,  that  she  could  not 
hear  herself  praised  without  being  disturbed.  Besides,  she 
was  afraid  that  it  might  be  an  angel  of  darkness  who  had 
taken  the  appearance  of  an  angel  of  light. 

Q.  Whai  did  the  angel  say  to  her  ? 

A.  Fear  not,  Mary,  for  thou  hast  found  grace  with  God  : 
Behold,  thou  shalt  conceive  in  thy  womb,  and  shalt  bring 
forth  a  son ;  and  thou  shalt  call  his  name  Jesus. 

lie  added  :  He  shall  be  great,  and  shall  be  called  the  Son 
of  the  Most  High;  and  the  Lord  God  shall  give  unto  him 
the  throne  of  David  his  father:  and  he  shall  reign  in  the 
house  of  Jacob  for  ever,  and  of  his  kingdom  there  shall  be 
no  end. 

Q.  What  did  the  Blessed  Virgin  answer,  when  assured  by  the  angel 
that  she  should  remain  a  virgin  ? 

A.  Behold  the  handmaid  of  the  Lord ;  be  it  done  unto 
me  according  to  thy  word. 

Q.  What  happened  at  that  moment  ? 

A.  The  Son  of  God  descended  from  heaven,  and  became 
incarnate  in  her  womb. 

He  descended  from  heaven,  yet  without  leaving  it.  This 
is  a  form  of  expression  which  indicates  the  profound  humil- 
iation of  the  Son  of  God  in  the  Incarnation. 


II 


58 


DOCTRINAL    CATECHISM. 


!  I 


iM,|! 


i'ili' 


Q.  What  is  mennt  by  \m  becoming  incarnnto  ? 

A.  That  he  took  a  body  and  a  soul  like  unto  ours. 

Q.  What  day  docs  the  Church  celebrate  this  mystery  ? 
A.  On  the  twenty-fifth  of  March,  called  the  Feast  of  the 
Annunciation. 

Q.  What  do  you  uuderetand  by  the  words:  Bom  of  tlio  Virgin 
Mary  ? 

A.  I  understand  that  the  Blessed  Virgin  Mary  brought 
him  forth  as  she  had  conceived  him,  still  remaining  a  virgin. 

Q.  Who  is  the  mother  of  the  Son  of  God  made  man  ? 

A.  The  Blessed  Virgin  Mary. 

It  was  fitting  that  ho  who  is  begotten  in  eternity  of  a 
virgin  Father,  should  in  time  be  born  of  a  virgin  mother ; 
which  is  a  miracle  of  Divine  omnipotence.  It  was  also 
proper  that  he  who  is  holy  by  nature,  should  spring  from  a 
virgin  holy  by  grace. 

Q.  Why  do  you  say  that  the  Blessed  Virgin  is  the  Mother  of  the  Son 
of  God  made  mau  ? 

A.  Because  she  really  conceived  and  brought  him  forth. 

Q.  Did  she  then  cease  to  be  a  virgin  ? 

^.  No ;  she  always  remained  a  virgin.  {See  chap,  iii., 
page  16.) 

Q.  Why  do  you  ( all  her  blessed  ? 

A.  Because  she  was  always  full  of  grace. 


\irM 


HISTORY. 
The  birth  of  Our  Lord,— St.  Luke  ill 

Q.  Why  did  the  Blessed  Virgin  and  St.  Joseph  go  to  Bethlehem  ? 

A.  To  have  their  names  enrolled  in  the  register.  Accord- 
ing to  the  edict  of  Augustus  Cesar,  decreeing  that  each  per- 
son was  to  go  and  be  enrolled  in  his  own  city. 

Q.  Why  did  they  go  to  Bethlehem  rather  than  to  any  other  city  ? 

A.  Because  they  were  both  of  the  house  and  family  of 
David. 

Bethlehem  was  the  city  of  David,  because  David  was 
born  there. 

Q.  Whither  did  they  retire  on  aniving  in  Bethlehem  ? 
A.  They  retired  to  a  poor  stable. 


l!    'li 


OF    TIIK    AI'OSTLES*    CREED. 


60 


Q.  Why  dill  tlxfy  retire  t<>  thut  ptH)r  stable  t 

A.  Becjuisc  tlicro  was  no  pinco  fur  them  in  the  inns. 

Q.  Whore  (lid  the  Blessed  Virgin  pluce  the  chihl  after  KIh  birth? 
A,  She  phiecd  him  in  the  manger,  on  a  little  liay. 

Q.  To  whom  did  the  angel  immediately  nnuoiiuce  the  birth  of  that 
blessed  child  ? 

A.  He  announced  it  to  some  shepherds  who  were  watch- 
ing their  flocks  by  night. 

Q.  What  did  the  shepherds  hear  at  that  moment? 
A.  They  heard  the  angels  singing  a  eanticio  of  joy. 
They  sang:  Glory  to  God  In  the  highest,  and  peace  on 
earth  to  men  of  good  will. 

Q.  What  did  the  tshephcrds  do  Avhon  the  nngela  had  gone  back  to 
heaven  ? 

A.  They  proceeded  to  Bethlehem. 

Q.  What  did  they  find  there  ? 

A.  They  found  the  blessed  child  laid  in  a  manger. 
He  was     wrapped    in    swaddling    clothes ;  Mary  and 
Joseph  were  with  him. 

Q.  What  did  the  &hepherds  recoi^nize  on  seeing  the  divine  child  ? 
A.  They  recognized  the  truth  of  what  they  were  told. 

Q.  How  was  this  regarded  by  all  who  heard  the  shepherds  'pcak 
of  it? 

A.  It  was  regarded  with  wonder  and  admiration. 

Q.  What  did  the  Blessed  Virgin  say  ? 

A.  She  remained  silent,  and  kept  all  those  things  within 
herself,  fondoring  them  in  her  own  mind. 

Q.  In  what  dispositions  did  the  shepherds  rctura  ? 
A.  They  returned  praising  and  thanking  God  for  all  that 
they  had  seen  and  heard. 

Q.  What  day  does  the  Church  set  apart  in  honor  of  the  birth  of  Our 
Lord  Jesus  Christ  ? 

A.  The  twenty-fifth  of  December — Christmas-day. 


*r 


HISTORY. 
The  circumcision  of  Our  Lord. — St.  Luke  il. 


I    y' 


Q.  On  what  day  was  the  divine  infant  circumcised  f 
A.  On  the  eighth  day  after  his  birth. 

Q.  What  name  was  given  him  ? 

A.  That  of  Jesus,  w  hich  signifies  Saviour. 


jljlii! 


I  n: 


m 


ii 


60 


DOCTRINAL    CATECHISM. 


Q.  On  what  day  does  the  Church  commemorate  the  circumcisiou  of 
Our  Lord  ? 

A.  On  New-Year's  day,  eight  days  after  Christmas. 

HISTORY. 
Tho  adoration  of  Our  Lord  by  the  Magi.— ^f.  Matt.  iL 

Q.  By  whom  was  Our  Lord  adored  some  days  after  his  birth? 
A.  By  the  Magi.     The  Church  celebrates  this  festival  on 
the  oth  of  January. 

Q.  Who  vere  the  Magi  ? 

A.  They  were  learned  .and  powerful  men,  to  whom  all 
tradition  gives  the  name  of  kings. 

Q.  Whence  came  the  Magi  ? 

yl.  They  came  from  the  East;  and  consequently  they 
were  of  the  Gentile  race,  and  have  always  been  regarded  as 
the  first-fiuits  of  that  people. 

Q.  What  conducted  them  to  Jerusalem  ? 
A.  A  star  of  extraordinary  brilliancy. 

Q.  Why  did  they  stop  at  Jerusalem  ? 
A.  Because  the  star  had  then  disappeared. 
Q.  Wliat  did  they  ask  in  Jei-usalem  ? 

A.  They  asked  :  Where  is  he  that  is  born  King  of  the 
Jews  ? 

Q.  What  did  Herod,  alarmed  by  these  tidings  ? 

A.  He  assembled  all  the  chief  priests  and  the  wise  men. 

Q.  What  answer  did  they  give  the  king,  after  consulting  the  Scrip- 
tures ? 

A.  That  it  was  in  Bethlehem  the  new  king  was  to  be 
born, 

Q.  Whither  did  Herod  send  the  Magi  ? 

A.  He  sent  them  to  Bethlehem.  Commanding  them  to 
retuin  when  they  had  found  the  child,  and  let  him  know,  so 
that  he  also  might  come  and  adore  him. 

Q.  What,  then,  gave  great  joy  to  the  Magi  ? 

A.  It  was  that  they  aga'n  beheld  the  star  which  thf^yhud 
j;een  in  the  East. 

Q.  Whither  did  the  star  conduct  them  ? 

A.  To  the  place  where  the  divine  infant  lay. 

Q.  What  did  they  offer  him,  after  having  adored  him  ? 

A.  They  offered  him  gold,  frankincense,  and  myrrh. 


I.I .' 


OK    THE    APOSTLES     CREED. 


61 


of 


Q.  Why  did  not  the  Mugl  go  back  to  Horod  tw  he  had  charged  them 
to  dot 

A.  Because  an  angel  warned  them  not  to  do  so. 

Q.  On  what  day  does  the  Church  celebrate  this  mystery  ? 

A.  On  the  twelfth  day,  called  the  Feast  of  the  Epiphany. 


on 


all 


they 
d  as 


f  the 


tnon. 
Scrip- 


Icm  to 

)W,  so 


IIISTOHY. 

Tho  purification  of  tlie  Blessed  Virgin,  and  tlie  presentation  of  Our  Lord  in  tlio 

toinple. — St,  Luke  ii. 

Q.  How  many  days  did  the  Blessed  Virgin  remain  in  Bethlehem, 
without  leaving  the  phice  where  she  had  been  delivered? 
A.  She  remained  there  forty  d:iys. 

Q.  Why  did  she  observe  that  retreat  of  forty  days? 

A.  To  obey  the  law  of  purifiealion.  See  the  words  of 
that  law^  Levit.  xii. 

The  Blessed  Virgin  submitted  to  the  law,  although  she 
was  not  obliged  to  do  so,  in  order  to  avoid  giving  scandal, 
and  to  give  us  the  example  of  perfect  obedience  and  true 
humility. 

Q.  Whither  did  the  Blessed  Virgin  go  at  the  end  of  those  forty  days? 
A.  She  went  to  the  temple. 

Q.  What  did  she  offer  there  ? 

A.  She  oficrod  two  young  doves.  This  was  in  obedience 
to  the  law  of  purification. 

Q.  What  did  she  bring  there  ? 

A.  She  brought  the  holy  infant  Jesus. 

Q.  Why  did  she  bring  him  ? 

A.  To  present  him  to  the  Lord.  According  to  another 
law,  which  ordained  that  every  f>r:st-born  male  child  should 
be  consecrated  to  the  Lord.* 

Q.  Who  came  jast  then  to  the  temple,  by  the  inspiration  of  tlie 
Holy  Ghost? 

A.  The  old  man  Simeon. 

Q.  What  did  he  on  seeing  th<^  divine  infan-M 

A.  He  t(>ok  him  in  his  arms,  and  blessed  God.  Refer 
to  the  canticle  which  he  then  uttered,  and  which  the  Church 
sings  every  day  at  complin. 

Meanwhile,  the  mother  and   the   foster-father  of  Jesus 

•  Exod.  xilL  2. 

(i 


4 


I 


i 


62 


DOCTRINAL    CATECHISM. 


iiS 


.1  ii 


were  wonderinnf  at  the  things  which  were  said  of  him,  and 
Simeon  blessed  him,  announcing  to  Mary  that  her  soul 
should  be  pierced  as  by  a  sword. 

Q.  Who  liappened  to  be  present  in  the  temple  ? 
A.  A  holy  prophetess  named  Anna. 

Q.  Wliat  did  she  do  f 

A.  She  began  to  praii^e  the  Lord,  and  to  speak  of  him  to 
all  &  se  who  expected  the  redemption  of  Israel. 

Q.  On  what  day  does  the  Church  celebrate  these  two  mysteries  ? 
A.  On  the  second  of  February,  the  Feast  of  the  Purifica- 
tion . 


I!  <M< 


I 

:    M 

!  ■m 

t 

nil 

'I  m 


HISTORY. 

The  flight  of  Our  Lord  into  Egypt,  and  the  ii.-'ssacre  of  the  innocents. --6'<.  Matt.  il. 

Q.  "What  did  Herod  when  he  saw  that  the  Magi  did  not  return  ? 
A.  He  ordered  all  children  in  Bethlehem  and  its  vicinity, 
of  two  years  old  and  under,  to  be  put  to  death, 

Q.  How  was  it  that  Our  Lord  was  not  comprised  in  this  massacre  ? 

A.  Because  Joseph  took  him  and  his  mother,  during  the 
night,  and  fled  into  Egypt.  On  the  entrance  of  Our  Lord 
into  Egypt,*  all  the  idols  were  overthrown,  according  to  an 
aricierit  Greek  tradition. 

Q.  Who  had  apprised  St.  Joseph  of  Herod's  intention  ? 
A.  An  angel  sent  from  heaven. f 

Q.  How  long  did  St.  Joseph  remain  in  Egypt  ? 

A.  Till  the  death  of  Herod,  it  is  thought  that  f*e  re- 
mained there  about  five  years,  and  only  quitted  it  when  an 
angel  came  to  tell  him  to  return  to  the  land  of  Israel. 

Q.  To  what  city  did  Joseph  retire  with  the  mother  and  child,  a|Mr 
his  return  from  Egypt  ? 

A.  He  retired  to  Nazareth,  a  city  of  Galilee, 
He  did  this,  too,  in  obedience  to  a  warning  received  in 
his  sleep  ;  and  thus  was  accomplished  that  prediction  re- 
garding the  Son  of  God — He  shall  be  called  a  Nazareaii. 


♦  St.  Athan.  de  Incam.  Verbl. 


+  Bosom,  Hist.  Seel.  lib.  ',«h.M. 


l\ 


■! 


aft*** 


Id  m 


OF    THE    apostles'    CUBED.  63 

HISTORY. 
The  Infancy  of  Our  Lord.— -S^.  Luke  M. 

Q.  How  old  was  our  Saviour  when  he  wcut  to  Jei"usalein  wi>h.  the 
Blessed  Virgin  and  St,  Joseph? 
A.  He  was  twelve  years  old. 

Q,  Why  did  he  tlien  go  to  Jerusalem  ? 

A.  To  celebrate  the  feast  of  the  Passover. 

Children,  after  the  example  of  Our  Lord,  should  prepare 
to  make  their  first  communion  about  that  age,  and  fathers 
and  mo^hcin  chuuld  s^"^  th it  they  do,  taking  example  by 
the  Blessed  Virgin  and  St.  Joseph. 

Q.  "When  the  festival  was  over,  did  Our  Lord  retura  with  his  parents  ? 

A.  No  ;  he  remained  in  Jerusalem  unknown  to  them. 

Q.  Where  did  they  find  him  on  the  third  day,  after  seeking  him  ia 
great  affliction  ? 

A.  They  found  him  in  the  temple,  seated  amongst  the 
doctors. 

Q.  What  was  he  doing  amongst  the  doctors  ? 

A.  He  was  listening  to  them  and  asking  them  questions. 
An  admirable  example  for  ^'hildren  who  wish  to  prolit  by 
the  instructions  given  them. 

Q.  What  was  the  effect  of  this  on  those  present? 
A.  They  were  amazed  at  the  wisdom  and  prudence  of 
his  answers. 

Q.  What  did  his  mother  say  to  him,  beiag,  with  St.  Josrph,  greatly 
surprised  ? 

A,  Son,  why  hast  thou  done  so  to  us  %  Behold,  thy 
father  and  I  have  sought  thee,  sorrowing. 

Q.  Wliat  did  Om-  Lord  reply? 

A,  How  is  it  that  you  sought  me?  did  you  no<i  know 
that  I  must  be  about  the  things  that  are  my  Fatlier's  ? 

Whether  their  sorrow  prevented  them  from  paying  atten- 
tion to  these  words,  or  for  other  reasons  known  to  God, 
they  understood  nothing  of  what  he  said. 

Q.  What  did  Our  Lord  do,  after  speaking  thu'-  ^o  them  ? 

A.  He  went  back  with  them  to  Nazareth. 

Q.  How  did  he  live  at  Njizareth,  till  the  ng )  of  thirty  years ! 
A.  He   was  submissive  to  the  Blessed  Virgin  and  St. 
Joseph. 


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u 


DOCTRINAL   CATECHISM. 


Q.  What  does  this  obedience  of  Our  Lord  teach  children  ? 

A.  It  teaches  them  to  be  very  submissive  to  their  fathers 
and  mothers. 

This  virtue  must  be  very  necessary  to  f^alvation,  since 
Our  Lord,  in  order  to  give  us  an  example  of  it,  and  to  show 
its  necessity,  practiced  it  so  faithfully  for  so  many  years. 

Q.  Wherein  did  Our  Lord  daily  increase  ? 

A.  He  increased  in  age,  in  wisdom,  and  in  grace,  before 
God  and  man. 

This  is  a  warning  for  children  to  make  a  daily  increase 
in  wisdom  and  in  grace  before  God  and  before  men,  accord- 
ing as  I  hey  grow  in  age. 

HISTORY. 
Of  St  John  tlie  Baptist.— aS^  Luke  ill;  St.  Matt  lil.;  Si.  Joh.i  I. 

Q.  What  prophet  appeai-ed  thirty  years  after  the  birth  of  Our  Lord  ? 

A.  There  appeared  a  great  prophet. 

Q.  Who  was  he  ? 

A.  John,*  son  of  Zachary  and  Elizabeth.  John  signifies 
(/race. 

Q.  Bj  wliom  had  his  birth  been  announced  to  Zachaiy  ? 

A.  By  the  angel  Gabriel ;  the  same  who  was  afterwards 
sent  to  Mary. 

The  birth  of  St.  John  was  a  miracle,  his  mother  being 
barren. 

Q.  How  was  he  sanctified  in  his  mother's  womb  ? 

A.  By  the  voice  of  the  Blessed  Virgln,f  who  was  then 
carrying  Jesus  in  her  womb.  This  happened  when  the 
Blessed  Virgin  visited  St.  Elizabeth,  after  having  conceived 
of  Jesus  Christ. 

Q.  Whither  did  John  retire  in  his  early  childhood  ? 
A.  He  retired  into  the  desert. 

Q.  How  did  he  live  there  ? 

A.  He  lived  on  locusts  and  wild  honey. 

Q.  How  was  he  clad  ? 

A.  In  a  garment  of  camel's  hair,  with  a  leathern  girdle 
about  his  loins. 


*  St  Luke  \.  11. 


t  St  Luko  1.  41. 


m 


OF    THE    APOSTLES     CREED. 


65 


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Q.  At  what  age  did  Jolin  begin  to  preach  ? 
A.  About  the  age  of  tKirty.     lie  wont  for  that  purpose 
thioujrh  all  the  countries  borderinsr  on  the  river  Jordan. 


o 


Q.  What  said  he  to  those  who  came  to  hear  him  ? 

A.  Do  penance,  for  the  kingdom  of  heaven  is  at  hand. 

Q.  What  instructions  did  he  give  to  each  individual  ? 

A.  1st.  Tie  said  to  the  people:  He  that  hath  two  ooats, 
let  him  give  to  him  that  hath  none;  and  he  that  hath  meat, 
let  him  do  in  like  manner. 

2d.  lie  said  to  publicans,  or  cTollcctors  of  public  money : 
Do  nothing  more  than  that  which  is  appointed  you. 

3d.  lie  said  to  the  soldiers  :  Do  violence  to  no  man  ; 

neither  cajumniate  any  man  ;  and  be  content  with  your 

pay. 

Q.  Wlitre  did  he  baptize  those  who  were  converted  by  his  preach- 
ing? 

A.  lie  baptized  them  in  the  river  Jordan. 

This  baptism  was  but  a  preparation  for  the  baptism  of 

Christ. 

Q.  How  did  he  speak  to  those  who  would  not  repent  and  be  con- 
verted ? 

A.  lie  spoke  to  them  with  much  severity. 

Ye  ofispring  of  vipers,  said  he  to  them,  who  hath  showed 
you  to  flee  from  the  wrath  to  come  ?  Bring  forth,  there- 
fore, fruit  worthy  of  penance  :  for  now  the  axe  is  laid  to  the 
root  of  the  trees.  Every  tree,  therefore,  that  bringeth  not 
forth  good  fruit,  shall  be  cut  down,  and  cast  into  the  fire. 

Q.  Did  St.  Jolm  accompany  his  predictions  by  many  miracles  ? 

A.  No ;  he  wrought  none.  Miracles  were  reserved  for 
Jesus  Christ,  for  whom  they  were  necessary,  in  order  to 
prove  the  truth  of  his  mission. 

Q.  What  did  St.  John  say  to  those  who  thought  that  he  might  be 
the  Messiah  ? 

^1.  lie  said:  I  indeed  baptize  you  with  water;  but 
there  shall  come  one  mightier  than  I,  the  latchet  of  whose 
shoes  I  am  not  worthy  to  loose. 

Q.  What  did  he  add  ? 

A.  He  shall  baptize  you  with  the  Holy  Ghost,  and  '-ith 
fire;  that  is  to  say,  a  divine  fire  which  will  purify  aid 
inflame  you. 

6* 


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66 


DOOTRINAL    CATECHISM. 


Q.  Wlmt  reply  did  he  inake  to  those  who  were  sent  by  tlie  Jewa  to 
know  who  he  was  ? 

A,  lie  replied  that  he  was  neither  Christ,  nor  Elias,  nor 
a  prophet.* 

Q.  Wliat  did  he  say  of  himself? 

A.  He  said  :  I  am  the  voice  of  one  crying  in  the  wil- 
derness, Make  straight  the  way  of  the  Lord.f 


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HISTORY. 
JoTOS  Christ  baptized  by  St  John.— St.  Matt.  Hi. ;  SL  Luke  liL 

Q.  Wliy  did  Our  Lord  come  to  the  Jordan  to  find  St  John  ?       v 
A.  To  be  baptized  by  him. 

Q.  What  did  St.  John  say  by  way  of  excusing  himself? 

A.  He  said :  I  ought  to  be  baptized  by  thee,  and  comest 
thou  to  me  ? 

Q.  What  did  Our  Lord  reply  ? 

A.  He  replied :  Suffer  it  now ;  for  so  it  becometh  us  to 
fulfil  all  justice. 

Q.  What  took  place  as  soon  as  Jesus  was  baptized  ? 

A.  1st.  The  heavens  were  opened. 

2d.  The  Holy  Ghost,  descended  in  the  form  of  a  dove,  and 
rested  on  him. 

3d.  There  was  heard  a  voice  from  heaven,  saying:  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased. 

The  same  thing  happens  even  now  to  those  who  are 
baptized,  though  in  an  inferior  manner.  The  heavens  are 
opened  to  them  ;  the  Holy  Ghost  comes  to  rest  in  their 
souls,  and  God  is  well  pleased  with  them. 

Q.  Did  Jesus  Christ  require  to  be  baptized  ? 
A.  No  ;  for  he  was  holi  less  itself. 

Q.  Why,  then,  was  he  baptized  ? 
A.  1st.  As  he  himself  said,  to  fulfil  all  justice. 
2d.  To  give  us  an  example  of  humility. 
3d.  To  bestow  on  water  the  virtue  of  sanctifying  us  in 
baptism. 

Q.  Y7hat  did  John  say  when  he  saw  Jesus  coming  to  him  ? 

A.  He  said  :  Behold  the  Lamb  of  God  ;  behold  him  who 


♦  St  John  i. 


t  Isaiah  z1. 


%   OF    THE    APOSTLES     CilBED. 


67 


taketh  away  the  sins  of  tho  world.*     Next  day  he  again 
rendered  to  him  the  same  testimony.f 


HISTORY. 
Betrest  of  Jesas  Christ.— <S&  3faU.  \v. ;  St.  Mark  i. ;  St.  Luke  Ir. 

Q.  Whither  did  Jesus  retire  after  his  baptism  f 
A.  He  retired  into  the  desert;  and  there  he  had  no  other 
companions  than  the  wild  beasts. 

Q.  How  long  did  he  remain  there  f 
A.  Forty  days. 

Q.  How  was  he  engaged  during  those  forty  days? 
A.  In  prayer  and  meditation. 

Q.  What  fast  did  he  observe  ? 

A.  He  observed  a  very  rigorous  fust. 

Q.  Why  rigorous  ? 

A.  Because  he  eat  nothing  during  all  that  time,  neither 
day  nor  night. 

Q.  By  whom  was  he  tempted  three  different  times  ? 
A.  By  the  devil. 

Q.  Why  did  he  permit  the  devil  to  tempt  him  ? 
A.  1st.  To  teach  us  how  to  overcome  him. 
2d.  To  merit  grace  for  us. 

Q.  What  did  the  devil  when  he  saw  liimself  vanquished  by  Jesus 
Christ  ? 

A.  He  departed,  and  left  him  for  a  time. 

Q.  What  did  the  angels  then  do  ? 

A.  They  came  and  ministered  to  him. 


t  .1 


HISTORY. 
Calling  of  the  Apostles.— aS<.  Matt,  iv. ;  St.  Luk«  v. ;  St.  John.  i. 

Q.  What  did  Our  Lord  after  his  retreat  of  forty  days? 
A.  He  began  to  preach  the  Gospel. 

Q.  What  is  the  meaning  of  the  word  gospel  I 

A.  It  means  the  announcement  of  th('  kingdom  of  heaven. 

Q.  What  was  then  the  age  of  Our  Lord  t 
A.  He  was  about  thirty  years  old. 


*  St.  John  i.  i9. 


t  St.  John  i.  86. 


08 


DOCTRINAL    CATECHISM. 


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Q.  "What  did  he  every  where  aay  ? 

A.  Do  penance,  for  the  kingdom  of  God  is  at  hand. 

Q.  Wliere  did  he  preach  i 

A.  He  preached  in  the  synagogues,  in  the  temple,  and 
in  every  place  where  he  happened  to  be;  on  the  mountains, 
on  the  sea-shore,  in  the  houses,  and  in  the  wilderness,  where 
crowds  of  people  went  out  to  hear  him. 

Q.  How  did  he  preach  ? 

A.  He  preached  with  power  and  authority. 

Q.  Were  hia  discourses  eloquent  ? 

A.  No  ;  they  were  simple  and  familiar.  lie  frequently 
made  use  of  parables;  that  is  to  say,  familiar  comparisons, 
so  as  to  be  understood  by  all  the  people,  unless  they  had 
made  themselves  unworthy  of  understanding  them.  When 
the  apostles  did  not  understand  them,  he  explained  them 
to  them  in  private. 

Q.  How  many  apostles  did  he  choose  ? 

A.  He  chose  twelve  :  Simon,  to  whom  he  gave  the  name 
of  Peter,  and  Andrew  his  brother;  James  and  John; 
Philip  and  Bartholomew  ;  Matthias  and  Thomas ;  James 
the  son  of  Alpheus,  and  Simon  called  Zelotes ;  jude  the 
brother  of  James,  and  Judas  Iscariot. 

Q.  What  did  he  before  choosing  them  ? 
A.  He  passed  all  the  night  in  prayer, 
which  is  full  of  instruction  fur  us. 

Q.  Where  did  he  send  them  after  having  chosen  them  ? 
A.  He  sent  them  to  preach. 

Q.  What  instmctions  did  he  previously  give  them  ? 

A.  1st.  Go  not  to  the  Gentiles. 

2d.  Enter  not  into  the  cities  of  'he  Samaritans. 

3d.  But  go  rather  to  the  lost  sheep  of  the  house  of  Israel. 

4th.  Carry  with  you  no  provisions. 

5th.  Eat  whatever  is  offered  you. 

6th.  When  you  come  into  a  house,  salute  the  people 
therein,  saying :  Peace  be  to  this  house. 

7th.  Shake  off  the  dust  from  your  feet  against  those  who 
will  neither  receive  you  nor  listen  to  your  words. 

8th.  Be  cunning  (that  is  to  say,  prudent)  as  the  serpent, 
and  simple  as  the  dove. 


Conduct  of  his 


iiii 


OF    THE    APOBTLKa     CREED. 


69 


Q.  What  power  did  be  at  the  same  time  bentow  upou  them  t 
A.  1st.  To  cure  all  disease:^. 
2d.  To  cast  out  devils. 
3d.  To  raise  the  dead. 

Q.  How  many  disciples  did  he  also  choose  t 
A.  He  chose  seventy-two. 

Q.  Whitlicr  did  he  send  them  f 

A.  He  sent  them  two  by  two  into  those  places  where  he 
was  himself  to  come.  He  gave  them  the  same  instructions 
and  the  same  power  which  he  had  given  to  the  apostles. 

HISTORY. 
The  miracles  of  Jeans  Christ. 

Q.  How  did  Our  Lord  prove  that  he  was  the  Messiah,  so  long  prom- 
ised and  so  long  expected  ? 

A.  By  miracles  such  as  none  had  ever  done  before.  "  If 
1  had  not  done  amongst  them,"  said  Jesus  Christ,  "  the 
works  that  no  other  man  hath  done,  they  would  not  have 
sin."* 

Q.  What  do  you  understand  by  miracles  I 

A.  I  understand  marvellous  and  extraordinary  works, 
which  surpass  the  power  of  men  and  angels.f 

Q.  Can  neither  men  nor  angels,  Uien,  work  nuracles  f 
A.  Not  by  their  own  power. 

Q.  By  what  power,  then,  do  they  work  tliem  I 

A.  By  the  power  of  God.  Since  miracles  are  beyond 
their  power,  they  can  only  operate  them  by  that  power 
which  God  communicates  to  them. 

Q.  Can  God  work  miracles  in  support  of  falsehood  and  error  ? 

A.  No  ;  for  it  is  unworthy  of  his  power  to  authorize 
either  one  or  the  other.  If  that  were  the  case,  God  would 
deceive  us,  which  can  neither  be  said  nor  imagined. 

Q.  Wliat  was  the  first  mii-acle  wrought  by  Jesus  Christ  ? 
A.  It  was  the  changing  of  water  into  wine,  at  the  wed- 
ding of  Chanaan. 

Q.  Wliat  are  the  other  miracles  I 

A.  1st.  He  cured  all  diseases ;  lepers,  paralytics,  the 
deaf,  the  dumb,  the  bluid,  the  lame,  the  dropsical ;  those 


.  '(I 


* 


L 1 


S\ 


*  St.  John  XV.  24. 


+  St.  Thomas  1.  litS,  art  7, 


70 


DOCTRINAL    CATKCIIISM. 


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who  were  afllicted  with  fever,  a  flow  of  blood,  or  any  other 
malady ;  witness  the  woman  who  had  an  issue  of  blood, 
another  who  was  bent  down,  and  the  man  whose  hand  was 
withered ;  he  healed  them  in  an  instant,  often  by  a  single 
word,  sometimes  without  seeing  or  touching  them.  It  even 
sufficed  to  touch  the  hem  of  his  garment  to  be  healed. 

2d.  Ho  cast  out  devils  of  every  kind :  deaf,  dumb,  im- 
pure, and  no  matter  how  numerous  they  might  be;*  wit- 
ness that  which  was  called  Legion  :  he  expelled  them  simply 
by  commanding  them  to  go  out.     A  single  word  sufticed. 

3d.  He  raised  the  dead.  He  did  this  on  three  occasions  : 
1st.  A  girl  of  twelve  years  old  who  had  just  died ;  2d.  A 
young  man  whom  the  people  were  bearing  to  the  grave  ; 
3d.  Lazarus,  who  had  been  four  days  buried ;  not  to  speak 
of  a  great  number  whom  he  raised  at  the  time  of  his  resur- 
rection. 

Q.  What  other  miracles  did  he  do  ? 

A.  1st.  He  stilled  the  tempest  by  a  word, 

2d.  He  walked  on  the  waters. 

3d.  He  rendered  himself  mvisible  when  he  pleased. 

4th.  He  twice  multiplied  a  few  loaves. 

5th.  He  knew  the  most  secret  thoughts  of  the  heart. 

6th.  He  foretold  the  future. 

7th.  He  was  transfigured  on  Mount  Thabor. 

8th.  He  cast  to  the  ground,  by  one  word,  the  archers 
who  came  to  apprehend  him,  and  cured  Malchus. 

9th.  At  his  death  the  sun  was  darkened,  the  veil  of  the 
temple  was  rent,  the  earth  trembled,  the  rocks  were  split 
asunder,  the  graves  were  opened,  and  the  dead  arose. 

Q.  Are  these  the  only  muacles  which  Christ  performed ? 

A.  There  are  no  other  miracles  on  record.  He  wrought 
many  others  which  are  not  recorded,!  for  St.  John  says : 
If  they  were  written  every  one,  the  world  itself,  I  think, 
would  not  be  able  to  contain  the  books  that  should  be 
written. 

Not  only  did  he  himself  perform  many  miracles,  but  he 
also  gave  to  his  disciples  the  power  of  doing  as  he  did,  J  and 
greater  things,  too. 


♦  St.  Luke  vlil.  80. 


t  St.  John  xxl.  25. 


t  St  John  xiv.  13. 


:iiaii. 


OF    TUB    AP'^8TLE8     CRKED. 


71 


HISTORY. 


Tho  virtues  of  Jo8us  Christ 


Q.  Did  Our  Lord  content  liimself  with  working  niiracloa? 

A,  No;  ho  likewise  gave  the  example  of  every  virtue. 

Q.  What  were  tlie  principal  virtue's  of  wliicli  he  gave  the  exanipk-  ? 
A.  Meekness,  palieiice,  huuiilit y,  and  charity. 

Q.  What  examples  of  meokucss  did  he  give  ? 

A.  1st.  He  repulsed  no  one;  not  even  sinners,*  whom  he 
re«:eived  with  kindness,  and  with  whom  he  condescended  to 
eat;  when  he  was  censured  by  some  persons  for  doing  so, 
he  said  :  "  I  came,  not  to  call  the  just,  but  sinners,  to  re- 
p<entance.  It  is  not  those  who  are  in  health  that  require  a 
physician,  but  those  who  are  sick."  lie  caressed  little  chil- 
dren, and  blessed  them,  laying  his  hands  upon  them ;  and 
when  his  Jisciples  would  have  put  them  away,  he  said: 
Sufier  little  children  to  come  unto  me,  for  of  such  is  the 
kingdi-'m  of  heaven. 

2d.  He  did  not  dispute,f  nor  cry  out,  and  his  voice  was 
never  heard  in  the  street. 

By  this  we  learn  to  give  our  reasons  calmly  when  we  arc 
opposed,  without  disputing,  crying  out,  or  raising  our  voice. 

3d.  He  did  not  break  the  bruised  recd,J  or  (juench  the 
smoking  flax  ;  that  is  to  say,  that  he  spared  the  feelings  of 
sinners,  poor  and  weak  as  they  were,  in  the  hope  of  winning 
them  back.  1  his  should  induce  us  to  have  compassion  on 
the  erring  and  the  wt  ak,  so  as  to  draw  them  gradually  back 
to  God. 

Q.  What  example  of  patience  did  he  give? 

A.  1st.  He  willingly  endured  all  the  privations  of  poverty, 
heat,  cold,  hunger,  thirst,  fatigue.  He  had  neither  house, 
nor  land,  nor  revenue,  not  even  a  stone  whereon  to  rest  his 
head.  He  lived  on  the  voluntary  oflTerings  of  those  whom 
he  taught,  especially  some  holy  women,  who  followed  him 
wherever  he  went. 

2d.  He  bore  with  patience  the  importunities  of  the  sick, 
and  they  often  left  him  without  time  to  eat. 


I 


EN 


(       ■:: 


*  St.  Matt  ix.  11. 


t  8t  Matt  xii.  19. 


X  St  Matt  XX. 


■ 


72 


DOCTRINAL    CATKCillHM. 


^    iii'l; 


jlijiiji 


3cl.  lie  patiently  endured  .ill  sorts  of  injurious  treatment. 
He  was  called  a  glutton;  a  friend  of  sinners;  a  Samari- 
tan ;  possessed  by  the  devil;  yet  never  did  he  retort  on  any 
one. 

4th.  lie  kindly  overlooked  the  faults  of  his  apostles.  Ho 
never  talked  of  them,  or  complained  of  them  to  any  one. 

Q.  What  example  of  humility  did  he  pive  ? 

A.  1st.  He  shunned  honors.  When  the  people  wanted  to 
make  him  a  king,*  he  fled  alone  to  the  mountain. 

2d.  He  forbade  his  miracles  to  be  published.  When  he 
cured  any  one,  he  charged  him  to  keep  it  silent.  He  even 
compelled  the  devils  to  be  silent  when  they  said  that  he 
was  the  Son  of  God.  Ho  as  'isned  no  hi«;her  quality  than 
that  of  the  Son  of  man  ;  th.it  is  to  s;iy,  of  a  common  man 
of  obscure  birth,  carefully  concealing  all  that  might  tend  to 
elevate  him  in  the  eyes  of  men. 

Q.  What  example  of  charity  did  he  give  ? 

A.  He  wholly  sacriliced  himself  to  promote  the  glory  of 
his  Father  and  the  salvation  of  souls. 

Q.  Wliat  did  he  sacrifice  ? 

A.  Ist.  He  sacrificed  his  own  glory,  by  leaving  heaven, 
and  coming  on  earth. 

2d.  He  sacrificed  his  own  repose ;  toiling  all  the  day.  and 
often  passing  the  night  in  prayer;  it  frequently  happened 
that  he  had  not  time  to  take  his  meals. 

3d.  He  sacrificed  his  own  life,  giving  himself  up  to  all  the 
torments  and  ignominy  of  his  passion,  and  shedding  on  the 
cross  even  the  last  drop  of  his  blood. 

Q.  Against  whom  did  he  sometimes  allow  liis  zeal  to  burst  forth  ? 

A.  1st.  Against  hypocrites  ;  he  spoke  to  them  with  sever- 
ity, and  openly  reproached  them  with  their  vices. 

2d.  Against  those  who  profaned  the  temple ;  he  twice 
drove  them  out  with  a  scourge  in  his  hand. 

These  are  great  examples  of  virtue  for  all  Christians, 
especially  those  whose  state  oblic^es  them  to  promote  the 
glory  of  God  and  the  salivation  of  souls. 


♦  St  John  vl.  16. 


OF   TUB    AP08TLKH'    CRBKD. 


78 


HISTORY, 
or  the  doctrine  of  Jesus  Christ 

Q.  Wbftt  was  tlic  doctrine  of  Jesus  Christ  f 
A.  It  was  a  doctrine  wholly  celestial. 

Q.  Whence  did  lie  derive  his  doctrine  ? 

A.  From  the  bosom  of  his  Father.*  Hence  it  was  that 
ho  said,  speaking  to  Nicodomus:  Amen,  amen,  I  say  to 
thee.  We  speak  what  wc  know,  and  we  testify  what  we  have 
seen.f  And  elsewhere :  My  doctrine  is  not  mine,  but  of 
Ilim  who  sent  me. J 

Q.  What  did  Jesus  tench  ? 

A.  lie  taught  all  that  is  necessary  to  salvation. 

Q.  What  did  he  say  of  God  ? 

A.  1st.  lie  said  that  God  is  a  spirit; 

2d.  That  He  must  be  worshipped  in  spirit  and  in  truth ; 

3d.  That  in  God  there  is  a  Father,  a  Son,  and  a  Holy 
Ghost ; 

4th.  That  these  three  persons  are  but  one  and  the  same 
God. 

Q.  What  did  he  say  of  himself  ? 

A.  1st.  That  he  was  the  Messiah  sent  by  God ; 

2d.  That  he  was  the  only  Son  of  the  Father ; 

3d.  That  he  came  no^  to  judge,  but  to  save  the  world. 

Q.  What  did  he  say  of  the  Holy  Ghost  f 

A.  1st.  That  he  was  the  Comforter,  and  the  Spirit  of 
truth.§ 

2d.  That  the  Holy  Ghost  should  take  of  his,  to  declare  all 
truth.  II 

Which  shows  that  the  Holy  Ghost  proceeds  from  the  Son 
as  well  as  from  the  Father. 

Q.  How  dia  Jesus  Christ  manifestly  declare  this  truth  ? 

A.  By  commanding  his  apostles  to  baptize  all  nations  in 
the  name  of  the  Father,  and  of  ^,he  Son,  and  of  the  Holy 
Ghost.  T 

Which  shows  again  that  these  three  persons  are  equal, 


ll 


•  Bt  John  i.  18. 
t  St.  John  m.  11. 


t  St.  John  vH.  16. 
§  St.  John  XV.  26. 

7 


I  St.  John  xvl.  14. 
1  St  Matt,  xxvill.  19. 


PfT 


■w 


mi' 


m 
§ 


}mu 


74 


DOCTRINAL    CATECHISM. 


since  he  commands  that  all  men  should  be  consecrated  to 
God  in  fhz  name  of  all  the  three  persons. 


m 


III    ;!1|| 

iil 


m 


l,."H 


If: 


ii 


HISTORY. 

Ccntinnatlon  of  the  doctrine  of  Jesus  Christ. 

Q.  How  did  Jesus  Christ  say  that  God  must  be  loved  ? 

A.  With  the  whole  heart,  the  whole  soul,  th'^  whole  mind, 
and  the  whole  strength. 

A  doctor  of  the  law  once  tempted  him,  by  asking  the 
following  question :  Master,  which  is  the  great  commarid- 
rnent  in  the  law?*  Hd  replied  :  Thou  shalt  love  the  Lord 
thy  God  with  thy  whole  heart,  and  wiuh  thy  whole  soul, 
and  with  thy  whole  mind.  This  is  the  greatest  and  first 
commandment. 

Q.  What  else  did  Jesus  Christ  command  with  regard  to  God  ? 

A.  1st,  To  fear  him  alone.  "  Fear  not,"  said  he,  "  those 
that  kill  the  body,  and  cannot  kill  the  soul ;  but  rather  fear 
him  that  can  destroy  both  soul  and  body  in  hell."f 

2d.  To  a  ast  in  God.  "  Arc  not  two  sparrows,"  said  he, 
"  sold  for  a  farthing?  and  not  one  of  them  shall  fall  on  the 
ground  without  your  Father.  But  the  very  hairs  of  your 
head  are  all  numbered.  Fear  not,  therefore :  you  are  of 
more  value  than  many  sparrows."^ 

"  Be  not  solicitous  for  your  life,"  said  he  again,  "  what 
you  shall  eat,  nor  for  your  body  what  you  shall  put  on.  Is 
not  the  li^b  rpore  than  the  food,  and  the  body  more  than  the 
raiment  1  Behold  the  fowls  of  the  air.  .  .  .  '^"insider 
the  lilies  of  the  field  how  they  grow.  Be  not  solicitous, 
therefore,  .  .  ,  for  after  all  these  things  do  the  heathens 
seek.     For  your  Father  knoweth  that  you  have  need  of  ail 


these  thing.ij. 


Seek  first  the  kingdom  of  God  and  his  jus- 


tice ;  and  all  these  things  shall  be  added  unto  you.  Be  not, 
therefore,  solicitous  for  to-morrow  ;  for  the  mon'ow  will  be 
solicitous  for  itself  Sufficient  for  the  day  is  the  evil 
thereof"! 

3d.  He  commanded  them  to  s€7've  God. 


*  St.  Matt.  xxii.  85;  St,  Mark  xii.  30;  9t  Luke  x.  27. 
t  St.  Matt.  X.  23. 


t  Ht.  Matt.  X.  29. 
§  St.  Matt.  vi.  25. 


OF   THE   APOSTLES     CR£ED. 


TO 


Q.  How  ? 

A.  1st.  In  preference  to  all  ci<vatures. 

-'  No  man  can  serve  two  niasu^rs ;  for  he  will  either  hate 
the  one  and  love  the  other,  or  he  *ill  hold  to  the  one  and 
despise  the  other."* 

2d.  vVithout  seeking  to  be  seen  Ly  men. 

"  Take  heed,"  says  Jesus  Christ,  "  that  you  do  not  your 
justice  before  men,  that  you  may  be  seen  hy  them  ;  other- 
wise you  shall  not  have  a  reward  from  your  Father  who  is 
in  heaven."f 

See  in  the  sequel  of  this  chapter  how  we  are  to  give  alms, 
to  fast  and  pray,  in  order  to  obtain  our  rewawl  from  our 
heavenly  Father. 

Q.  Wherewith  did  Je«us  Christ  reproach  the  Pharisees? 
A.  1st.  With  a  love  of  being  salut3d   in  th-.   market- 
pi  ace.  { 

id.  Seeking  the  first  chairs  in  the  synagogues. 
3d.  Desiring  to  have  the  highest  places  at  suppers. 


HISTORY. 
Conth.uation  of  tho  doctrine  of  Jesus  Christ. 

Q.  How  did  Jesus  wish  that  we  should  love  our  neighbor? 

^.  As  we  do  ourselves.  And  the  second  (command- 
ment) is  like  to  this :  Thou  shalt  love  thy  neighbor  as  thy- 
self§ 

Q.  Who  is  our  neighbor  ? 

A.  Every  fellow-'  reature,  known  or  unknown,  friend  or 
foe,  no  m.atter  of  what  nation  or  of  what  religion. 

Q.  Are  we  obliged  to  love  our  enemies  ? 

A.  Yes  ;  Jx..  as  Christ  commanded  us  to  do  so.  "  Love 
your  enemies,"  said  he,  "  do  good  to  them  that  hate  you  ; 
and  pray  fm  them  that  persecute  and  calumniate  you  ;  that 
you  may  be  the  children  of  your  Father  who  is  in  heaven  : 
for  if  you  love  those  that  love  you,  what  reward  shall  you 
have  ]     Do  not  even  the  publicans  the  same  ? 


*  St.  Matt.  vi.  24. 
t  St.  Matt  vi.  ]. 


St.  Mark  xii.  88. 
St  Matt,  xxil  89. 


^1 


76 


DOCTKINAL    CATECHISM. 


ill '  !  ■,! 


lii 


I!     ;  'II! 


P'    '4 


Miiii 


^    it 


III 
1! 


li'll 


And  i^you  salute  your  brethren  only,  what  do  you  more'? 
Do  not  also  the  heathens  the  same  ? 

Be  you,  therefore,  perfect,  as  also  your  heavenly  Father 
is  perfect.* 

Q.  How  many  times  are  we  to  pardon  our  brother,  according  to  the 
injunction  of  Jesus  Christ  ? 

A,  Till  seventy  times  seven  times  ;f  that  is  to  say,  al- 
ways. 

"  If  thy  brother  shall  offend  thee,"  says  Jesus  Christ,  "  go 
and  reprove  him  between  thee  and  him  alone.  If  he  shall 
hear  thee,  thou  shalt  gain  thy  brother."|    (See  the  sequel.) 

Q,  What  did  Jesus  say  of  him  who  in  anger  calls  his  brother  a  fool  ? 
A.  That  he  shall  be  deserving  of  hell  fire.§ 
He  forbids  us  at  the  same  time  to  be  angry  with  him,  or 
to  insult  him  in  any  way,  and  decrees  heavenly  punishment 
even  for  that.  Then  he  adds  :  "  Therefore,  if  thou  offerest  thy 
gift  at  the  altar,  and  there  shalt  remember  that  thy  brother 
hath  anything  against  thee  ;  leave  the -e  thy  gift  before  the 
aUar,  and  first  go  to  be  reconciled  to  thy  brother,  and  then 
come  and  offer  thy  gift.  I 

Q.  What  did  Jesus  prescribe  in  order  to  maintain  peace  ? 

A.  Not  to  resist  the  evil  that  is  done  to  us. 

"  You  have  heard  that  it  hath  been  said :  An  eye  for  an 
eye,  a  tooth  for  a  tooth.  But  I  say  to  you  not  to  resist 
evil ;  but  if  any  man  strike  thee  on  thy  right  cheek,  turn  to 
him  the  other  also.  And  if  any  man  will  go  to  law  with 
thee,  and  take  away  thy  coat,  let  him  have  thy  cloak  also. 
And  whosoever  shall  force  thee  to  go  one  mile,  go  with  him 
other  two.  Give  to  Lim  that  asketh  of  thee,  and  from  him 
that  would  borrow  of  thee  turn  not  away."^ 

Q.  Did  Jesus  Christ  permit  us  to  judge  and  condemn  oij-  neighbor  on 
simple  appearances  ? 

A.  No ;  he  expressly  forbid  it. 

"  Judge  not,  and  you  shall  not  be  judged.  Condemn  not, 
and  you  shall  not  be  condemned ;  forgive,  and  you  shall  be 
forgiven  ;  ....  for  with  the  same  measure  that  you 
shall  measure,  it  shall  be  measured  to  you  again."** 


♦  St  Matt.  V.  44. 
t  St.  Matt  xviii.  22. 
%  Bt  Matt  XTiii.  15. 


St.  Matt.  V.  22. 
St  Matt.  V.  23. 


IT  St.  Matt.  V.  88. 
**  St  Luke  vl.  87. 


f 

if 


OF    TFIE    APOSTLES     CREED. 


77 


IIISTOHY, 
Continuation  of  tlie  doctrine  of  Jesus  Christ. 

Q.  What  8aid  Jeans  Christ  of  scandal  ? 

A.  1st.  Wo  CO  the  world  because  of  scandals  ;* 

2d.  Wo  to  that  man  by  whom  the  scandal  cometh; 

3d.  It  were  better  for  him  that  a  mill-stone  were  hanged 
about  his  neck,  and  that  he  were  drowntd  in  the  depth  of  the 
sea. 

Q.  What  did  he  order  to  be  done  "vvith  the  hand  or  the  foot  that  be- 
came the  cause  of  scandal  ? 

A.  That  it  should  be  cut  off  and  cast  away. 

Q.  And  v,'hat  was  to  be  done  to  the  eye  if  it  were  a  cause  of  scandal  ? 

A.  It  was  to  be  plucked  out  and  cast  away. 

"  It  is  better  for  thee,"  said  our  divine  Saviour,  "  to  enter 
into  life  maimed  or  lame,  than,  having  two  hands  or  two 
feet,  to  be  cast  into  everlasting  fire.  It  is  better  for  thee 
with  one  eye  to  enter  into  life,  than,  having  two  eyes,  to  be 
cast  into  hell-fire. 

Q.  What  paid  Jesus  Christ  against  swearing  ? 

A,  But  I  say  to  you  not  to  swear  at  all,  neither  by  heaven, 
for  it  is  the  throne  of  God  ;  nor  by  the  earth,  for  it  is  his 
footstool ;  nor  by  Jerusalem,  for  it  is  the  city  of  the  great 
king.  Neither  shalt  thou  swear  by  thy  head,  because  thou 
cant,  not  make  one  hair  white  or  black:f 

Q.  What  did  he  say  against  lying  'i 

A.  He  said:  "  Let  your  speech  be  yea,  yea,  or  no,  no  ; 
for  whatsoever  is  more  than  these  cometh  from  evil."J 

Q.  Whn*^  d«d  he  say  against  evil  thoughts  ? 

A.  He  said :  "  I  say  unto  you,  that  whosoever  looketh  on 
a  woman  to  lust  after  her,  hath  already  committed  adultery 
with  her  in  his  heart."§ 


* 


ii      i        : 


HISTORY. 
Continuation  of  tlio  doctrine  of  Jesus  Christ. 

Q.  What  did  Jesus  Christ  say  to  those  who  wished  to  save  their  souls  I 
A.  Strive  to  enter  by  the  narrow  gate  :||  for  many,  I  say 
to  you,  shall  seek  to  enter,  and  shall  not  be  able. 


*  St.  Matt,  xvill.  7. 
t  St.  Matt.  T.  84. 


St.  Matt.  V.  3T. 
St.  Matt.  V.  28. 

7* 


St  Luke  xiiL  24 


ft 


78 


DOCTRINAL    CATfiCHISM. 


I: 


il 


Q.  Why  is  it  necessary  to  enter  by  the  nwrov  gate  ? 
A.  Because  "  wide  is  the  gate,  and  broad  is  the  way  that 
leadeth  to  destruction,  and  many  there  are  who  enter  by  it."* 

Q.  Wliat  was  his  expression  of  wonder  on  this  subject  ? 
A.  "  How  narrow  is  the  gate,  and  strait  is  the  way  which 
leadeth  to  life ;  and  few  there  are  who  find  it  !"f 

Q.  What  did  he  say  to  his  apostles  to  induce  them  to  enter  by  that 
narrow  gate  ? 

A.  "  Jf  any  man  v/ill  come  after  me,  let  him  deny  him- 
self, and  take  up  his  cross,  and  follow  me.J  For,"  said  he, 
"  whosoever  will  save  his  life,  shall  lose  it ;  and  he  that 
shall  lose  his  life  for  my  sake,  shall  find  it." 

Q.  What  did  he  add,  in  order  to  show  the  necessity  of  saving  the 
eouU 

A.  "  What  doth  it  profit  a  man,  if  he  gain  the  whole  world 
and  lose  his  own  soul."§ 

Q.  What  tenible  truth  did  he  announce  on  this  subject ? 

A.  Many  are  called,  but  few  are  chosen.  [ 


:-M. 


HISTORY. 
Continuation  of  the  doctrine  of  Jesus  Christ. 

Q.  What  did  Jesus  say  of  the  poor  ? 

A.  Blessed  are  the  poor  in  spirit,  for  theirs  is  the  king- 
dom of  heaven.^ 

Q.  What  said  he  of  those  who  ai-e  meek  ? 

A.  Blessed  are  the  meek,  for  they  shall  possess  the  earth. 

Q.  What  said  he  of  those  who  mourn  ? 

A.  Blessed  are  they  that  mourn,  for  they  shall  be  com- 
forted. 

Q.  What  said  he  of  those  who  hunger  and  thirst  after  justice  ? 
A.  Blessed  are  they  who  hunger  and  thirst  after  justice, 
for  they  shall  be  filled. 

Q.  What  said  he  of  the  merciful  ? 

A.  Blessed  are  the  merciful,  for  they  shall  obtain  mercy. 

Q,  What  said  he  of  those  who  are  pure  in  heart  ? 

A.  Blessed  are  the  clean  of  heart,  for  they  shall  see  God. 


I    ''k 


*  8t  Matt.  vii.  18. 
t  St.  Matt.  vii.  14. 


St.  Matt,  xvi.  24. 
St.  Matt  xvi.  26. 


B  St.  Matt.  xxii.  14. 
1  St.  Matt.  V.  11. 


OF   THB   APOSTLES     CRKKD. 


79 


Q.  What  said  he  of  those  who  are  peaceably  iuclined  ? 
A.  Blessed  are  the  peacemakers,  for  they  shall  be  called 
the  children  of  God. 

Q.  What  said  he  of  tbos^  who  suffer  persecution  for  righteousneas' 
sake? 

A.  Blessed  are  they  who  suiTer  persecution  for  righteous- 
ness' sake,  for  theirs  is  the  kingdom  of  hep  ven. 

Q.  What  said  he  of  the  rich  ? 

A.  1st.  Wo  to  you  that  are  rich,  for  you  have  your  con- 
solation in  this  world ; 

2d.  Wo  to  you  that  are  filled,  for  you  shall  hunger  * 

3d.  Wo  to  you  that  laugh  now,  for  you  shall  mourn  and 
weep ; 

4th.  Wo  to  you  when  men  shall  bless  you  :  for  acoording 
to  these  things  did  their  fathers  to  the  false  prophets. 

Q.  What  more  did  Jesus  Christ  say  concerning  riches  ? 
A.  Amen,  I  say  to  you,  that  a  rich  man  shall  hardly  enter 
into  the  kingdom  of  heaven. f 

Q.  What  did  he  add  ? 

A.  "  Again  I  say  to  you :  it  is  easier  for  a  camel  Co  pass 
through  the  eye  of  a  needle,  than  for  a  rich  man  to  enter 
into  the  kingdom  of  heaven." 

Q.  What  was  the  reply  of  the  astonished  disciples  ? 
A.  They  replied  :  Who,  then,  can  be  saved  ? 

Q.  What  did  Jesus  say  to  them  ? 

A.  With  men  this  is  impossible ;  but  with  God  all  things 
are  possible. 


r 


HISTORY. 
ConHnuatloD  of  the  doctrine  of  Jesus  Christ. 

Q.  What  did  Jesus  reccmmend,  in  order  to  attain  perfection  ? 

A.  1st.  To  dispose  of  all  that  one  has,  and  give  it  to  the 


poor.J 


This  was  the  answer  given  by  Tesus  Christ  to  a  young 
man  who  said  to  him  :  Good  master,  what  shall  I  do  that  I 
may  have  life  everlasting  ? 


i| 


♦  8t  Luk«  vi.  26. 


t  i^t.  Matt.  xix.  28. 


t  8t  Matt  xlx.  «1. 


80 


DOCTRINAL    CATBCHI8M. 


m 


m 


lUi 

.1 


"  If  thou  wilt  be  perfect,"  said  Jesus  to  him,  "  go,  sell 
what  thou  hast,  and  give  it  to  the  poor,  and  thou  shalt  have 
treasure  in  heaven  :  and,  come,  follow  me  !" 

2d.  To  renounce  marriage,  and  to  embrace  the  state  of 
perfect  chastity. 

He  added  :  "  All  receive  not  this  word,  but  they  to  whom 
it  is  given."  And  again  :  "  He  that  can  receive  it,  let  him 
receive  it ;"  giving  to  understand,  that  by  prayer  and  other 
good  works,  this  gift  may  be  obtained. 

Q.  What  did  Jesus  say,  to  make  us  understand  the  need  which  we 
have  of  grace  ? 

A.  He  said  :  Without  me  you  can  do  nothing.* 

According  to  these  words,  we  cannot  of  ourselves  either 
observe  his  commandments  or  practise  his  counsels  in  a 
meritorious  manner.     "  For,"  said  he,  "  as  the  branch  can 
not  bear  fruit  of  itself,  unless  it  abide  in  the  vine  ;  so  neither 
can  you,  unless  you  abide  in  me."f 

Q.  What  is  necessary  in  order  to  obtain  gn'ace  ? 

A.  It  is  necessary  to  ask  it  without  ceasing.J 

''  Ask,"  says  Jesus,  "  and  it  shall  be  given  you  ;  seek,  and 
you  shall  find :  knock,  and  it  shall  be  opened  unto  you. 
For  every  one  that  asketh,  receiveth :  and  he  that  seeketh, 
findeth :  and  to  him  that  knocketh,  it  shall  be  opened."§ 
[See  the  sequel.) 

Q.  What  prayer  did  Jesus  Christ  teach  us  ? 

A.  This  which  follows :  Our  father  who  art  in  heaven, 
hallowed  be  thy  name ;  thy  kingdom  come ;  thy  will  be 
done  on  earth  as  it  is  in  heaven  ;  give  us  this  day  our  daily 
bread ;  and  forgive  us  our  trespasses,  as  we  forgive  them 
who  trespass  against  us ;  and  lead  us  not  into  temptation, 
but  deliver  us  from  evil.     Amen. 

It  is  called  the  Lord's  Prayer. 


HISTORY. 
Of  the  eLomles  o?  Jesus  Christ. 

Q.  How  was  the  doctrine  of  Jesus  Clirist  received,  sustained  aa  it 
was  by  so  many  miracles,  and  accompanied  b)  so  many  virtues  ? 

A.  It  was  receiv-ed  with  admiration.  Those  who  heard 
it  said :   Never  did  man  speak  like  this  man. 11 


*  St.  John  XV.  5. 
+  St.  John  XV.  4. 


t  St.  Luke  xvlii.  1. 
§  St.  Luke  xL  ». 


B  BL  John  vii.  4& 


f 


■:sll 


m 


OF    THE    APOSTLES     CREED. 


81 


Q.  How  was  it  received  by  the  wicked  ? 
A.  It  was  received  with  contradiction. 

"  They  loved  the  darkness  better  than  the  light,"  says 
St.  John,  "  because  their  works  wero  evil." 

Q.  How  did  they  judge  Jesus  Christ  ? 

A.  They  judged  him  only  by  appearances. 

"  Is  not  this,"  said  they,  "  the  carpenter's  son  1  Is  not 
his  mother  called  Mary  1  and  his  brethren,  James,  and 
Joseph,  and  Simon,  and  Judel*  And  his  sisters,  are  they 
not  all  with  us  ]  Whence,  then,  hath  he  all  these  things  ? 
How  does  he  know  the  Scripture,  seeing  that  he  has  not 
studied  ?  Many  of  them  said  :  He  has  a  devil ;  he  is  mad  ; 
why  listen  to  him  ?  But  others  said :  These  are  not  the 
words  of  a  man  possessed  by  the  devil.  Can  the  devil 
open  the  eyes  of  the  blind] 

Q.  Whereby  were  the  carnal  Jews  offended  ? 

A.  Th^y  were  offended  by  his  external  appearance,  so 
poor,  so  simple,  and  so  humble. 

Seeing  him  under  such  an  aspect,  they  could  not,  by  any 
means,  persuade  themselves  that  he  was  the  Great  King, 
the  Son  of  David,  who  was  to  deliver  them  from  their 
enemies,  and  to  make  all  nations  subject  to  himself. 

Q.  Who  were  they  who  hated  him  the  most  ? 
A.  The  Scribes  or  Doctors,  the  Pharisees,  the  Priests, 
and  the  Senators. 

Q.  Why  the  Scribes  or  Doctors  ? 

A.  Because  he  made  known  their  ignorance  and  their 
insincerity.!  For  they  disfigured  the  law  of  God  by  their 
false  interpretations. 

Q.  Why  the  Pharisees  ? 

A.  Because  he  reproached  them  for  their  hypocrisy;  their 
pride,  and  their  avarice.J 

Q.  Why  the  Senators  and  Priests  ? 

A.  Because  he  foretold  the  ruin  of  the  temple  and  of  the 
city.§  Which  gave  them  great  offence,  because  they  re- 
garded it  as  a  place  to  which  the  true  religion  was  attached, 
and  which  was  never  to  be  destroyed. 


•  St.  Matt.  xiil.  S5. 
t  6t.  Mark  iiL  22. 


I 


St  Matt,  zxiii.  4. 

St.  Matt.  xxiv.  2 ;  Acts  vi.  14. 


DOCTRINAL    CATECHISM. 


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'lj'N'-..iJ?: 


h,     .i»«' 


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;ii: 


Q.  Wherewith  did  they  reproach  Jesua  Christ  t 

A.  They  had  nothing  wherewith  to  reproach  him. 

Q.  Why  so? 

A.  Because  his  whole  conduct  was  irreproachable, 

"  Which  of  you  f  said  he,  "  shall  convince  mc  of  sin  1"* 

Q.  What  did  they  do,  finding  nothing  to  bring  against  liim  ? 

A.  They  calumniated  him.f 

They  made  it  a  crime  that  he  called  himself  the  Son  of 
God,J  and  that  he  cured  the  sick  on  the  Sabbath  day.§ 
His  miracles  they  ascribed  to  Beelzebub,  the  prince  of 
devils.r 


Ik 


Q.  What  resolution  did  they  finally  take,  seeing  that  a  great  num- 
ber followed  him  ? 

A.  They  took  the  resolution  of  putting  him  to  death. 
But  they  could  not  carry  out  their  design  until  his  hour 
was  come.^  Till  then,  he  hid  himself  several  times  ;** 
and  one  day  when  they  thought  to  take  him,  he  rendered 
himself  invisible,  and  passed  out  through  them. 

HISTORY. 
Of  Jesus  Christ's  entry  Into  the  city  of  Jerusalem.— jS^.  Matt.  xxL 

Q.  Where  did  Jesus  Christ  enter,  as  if  in  triumph,  six  days  before 
his  death  ? 

A.  He  entered  tho  city  of  Jerusalem. 

This  was  on  the  day  after  the  Sabbath,  which  answers  to 
our  Sunday. 

Q.  On  what  was  he  mounted  ? 

A.  He  was  mounted  on  an  ass,  and  her  colt,  one  after 
the  other,  as  had  been  foretold  by  the  prophet  Zachary  :jf 
this  was  the  usual  style  in  which  princes  then  rode. 

Q.  With  what  were  those  animals  covered  ? 

A.  They  were  covered  with  the  garments  of  the  apostles. 

Q.  How  was  Jesus  received  by  the  people  ? 

A.  He  was  received  with  joyful  acclamations. 

1st.  They  cried  out:  Hosanna  to  the  Son  of  David: 
Blessed  is  he  that  cometh  in  the  name  of  the  Lord. 
Hosanna  in  the  highest. 


i 


♦  St.  John  viii.  40. 
+  St.  Matt.  xxvl.  59. 
X  St.  John  vl.  42. 


§  St.  John  V.  10. 
I  St.  Matt.  xii.  24. 
T  St.  John  vii.  80. 


**  St  Luke  iv.  i!9. 
tt  Zach.  ix.  9. 


J 


OF    THK    APOSTLES     CREED. 


83 


f 


2d.  They  spread  their  garments  in  the  way,  and 
strewed  it  with  branches  of  trees; 

3d.  They  went  before,  and  followed  him,  with  palms  in 
their  hands  ;*  and  all  that  in  token  of  great  joy. 

Q.  For  whom  did  they  recognize  him  by  all  these  honours  ? 
A.  They  recognized  him  for  the  true  Messiah,  promised 
by  the  Prophets. 

Q.  What  did  Jesus  reply  to  those  who  said  to  him :  Master,  rebuke 
thy  disciples  ? 

A.  lie  said :  I  tell  you  that  if  these  should  iiold  their 
peace,  the  stones  will  cry  out.f 

lie  added:  "Have  you  never  read  :  Out  of  the  mouth 
of  infants  and  of  sucklings  thou  hast  perfected  praise?" 

Q.  Why  did  our  Saviour  choose  to  make  thin  public  entry  into 
Jerusalem  ? 

A.  1st.  To  show  how  willingly  he  went  to  death  ; 

2d.  As  an  image  of  his  approaching  victory  over  death 
and  hell ; 

3d.  To  denote  his  eternal  triumph  in  heaven  amid  the 
acclamations  of  the  blessed  spirits. 

Q.  Why  did  our  Lord  weep  over  that  city  on  tfit  Jay  of  his 
triumph  ? 

A.  It  was  through  tender  affection  fv)r  its  Inhabitants. 

He  saw  the  deicide  which  they  were  on  the  point  of  com- 
mitting, as  the  consummation  of  their  crimes,  and  the  ter- 
rible chastisement  which  it  was  to  draw  down  upon  them  ; 
and  he  was  moved  even  to  to?\vs. 

Q.  What  did  the  high-priests  and  ancients,  on  seeing  all  these 
things  ? 

A.  They  assembled  and  coi. suited  together,!  that  by 
subtlety,  they  might  apprehend  Jesus,  and  put  him  to 
death. 

0.  What  did  they  promise  to  Judas,  if  he  would  deliver  him  to 
them  ? 

A.  They  promised  him  thirty  pieces  of  HiJ^er,  or  thirty 

pennies  of  that  time,  being  about  &q\(-u  dollars  and  a  half 

of  our  money. 


f 


*  St.  Matt  xxi.  9 


t  St.  T,ukexlx.  40. 


%  St.  Matt.  xxvf.  4. 


n 


84 


DOCTRINAL    CATECHISM. 


'i' 


HISTORY, 
or  the  Institution  of  the  Euchar'st.— <Sr^  Jfatt.  xztI. 

Q.  With  whom  did  our  Saviour  make  the  pasch  od  thft  eve  of  hi« 
death  ? 

A.  He  made  it  with  his  apostles. 

Q.  What  was  the  pasch  ? 

A.  It  was  a  solemn  repast  which  the  Jews  made  every 
year  in  memory  of  their  deliverance  from  Egypt. 

This  repast  was  taken  on  the  fourteenth  day  of  the 
month  of  March,  in  the  evening.* 

Q.  What  was  eaten  in  this  repast  ? 

A.  There  was  eaten,  in  every  family,  a  roasted  lamb. 

That  lamb  was  to  be  without  blemish,  a  male,  of  one 
year  :  its  bones  were  not  to  be  broken,  and  the  door  of  each 
house  was  to  be  marked  with  its  blood.  They  were  to 
eat  it  standing,  with  staves  in  their  hands,  and  their  loins 
girded  ;  it  was  to  be  eaten  with  unleavened  bread  and  wild 
lettuce.  This  repast  had  been  regularly  made  for  nearly 
fifteen  hundred  years,  by  the  ordinance  of  God. 

Q.  What  v/as  this  repast  called  ? 

A.  It  was  called  the  Pasch.  This  is  a  Hebrew  word 
signifying  passage. 

Q.  Why  was  it  so  called  ? 

A.  1st.  Because  of  the  passage  of  the  destroying  angel, 
who  killed,  at  midnight,  all  the  first-born  of  the  Egyptians, 
without  touching  those  of  the  Israelites. 

2d.  Because  of  the  passage  of  the  Israelites  from  Egypt 
to  the  promised  land. 

Q.  Of  what  was  that  lamb  the  figure  ? 

A.  It  was  the  figure  of  Jesus  immolated  on  the  cross. 

The  ceremonies  of  the  pasch  were  also  emblematical  of 
the  dispositions  which  must  be  brought  to  the  holy  com- 
munion. 

Q.  What  did  our  Saviour  do  before  he  instituted  the  Sacrament  of 
tl—  Eucharist  ? 

A.  He  washed  the  feet  of  his  Apostles :  which  shows 
with  what  purity  and  humility  we  ought  to  approach  this 
Sacrament. 


♦  Exod.  xiL  6. 


m 


OF    TIIK    APOFTLES     CREED. 


85 


Q.  How  did  he  institute  this  Sacrament  ? 

A.   1st.   lie  took  bread,  and  "hanged  it  into  his  body. 

2d.  IIo  took  wine,  and  changed  it  into  his  blood. 

He  raised  his  eyes  to  heaven,  and  returned  tlianks.  lie 
blessed  the  bread  and  broke  it.  In  like  manner  ho  blessed 
the  wine. 

Q.  Was  there  th'^n  only  the  body  under  the  spccica  of  bread,  nnd 
only  the  blood  unde.  Jie  specica  of  wine  ? 

A.  Jesus  Christ  was  wholly  and  entirely  under  each 
species. 

Q.  To  whom  did  our  Lord  give  his  body  and  his  blood  ? 

vl.  lie  gave  them  to  his  Apostles,  saying'  to  thotn : 
Take  ye,  and  cat;  this  is  my  body,  which  is  given  for 
thee.  This  is  my  blood,  the  blood  of  the  New  Testament, 
which  shall  be  shed  for  many,  unto  the  remission  of  sins. 
Drink  ye  all. 

He  added  :  "  And  I  say  unto  you  :  I  will  not  drink  from 
henceforth  of  this  fruit  of  the  vine,  until  that  dav  when  I 
shall  drink  it  new  with  you  in  the  kingdom  of  my  Father." 

Q.  What  power  did  he  give  them  at  the  same  time  ? 
A.  He  gave  them  the  power  of  changing  the  bread  into 
his  body,  and  the  wine  into  his  blood. 

Q.  By  what  svords  ? 

A.  By  these  words  :  Do  this  for  a  commemoration  of 
me.* 

As  if  he  had  told  them :  Do  all  that  I  have  just  done. 
Consecrate  ray  body  nd  my  blood  ;  offer  them  in  sacrifice, 
nourish  yourselves  wii  them  ;  and  distribute  them  to  the 
faithful,  being  always  mindful  of  my  passion.f 

Q.  To  whom  has  this  power  passed  ? 
A.  It  has  passed  to  all  priests. 

Q.  What  did  he  afterwards  predict  to  them  ? 
A.  That  he  should  be  betrayed  by  Judas,  denied  by  St, 
Peter,  and  abandoned  by  all  the  others. 

Q.  What  did  he  specially  recommend  to  them  ? 
A.  To  love  one  another. 


i  !• 


4 


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*  St.  Luke  xxll.  19. 


t  Counc  Trent.    Seas.  22,  ch.  1. 

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80 


DOCTRINAL   CATECHISM. 


Q.  On  what  day  does  the  Church  commemorate  the  institution  of  this 
Sacrament  ? 

A.  On  Holy  Thursday.  She  renews  this  commemora- 
tion on  the  Feast  of  the  Blessed  Sacrament,  and  during  its 
octave. 


Ji 


HISTORY. 
Prayer  of  Jesus  Christ  in  the  garden  of  Olirea.— >S^^.  3faU.  xxtL 

Q.  Whither  did  Jesus  retire  with  his  disciples  on  leaving  the  supper- 
room  ? 

A.  To  the  garden  of  Olives,  after  having  passed  the  tor- 
rent  of  Cedron. 

Q.  What  did  he  say  to  his  disciples  on  reaching  the  garden  ? 

A,  Sit  you  here,  till  I  go  yonder  and  pray. 

Q.  What  did  he  further  say  to  them  ? 

A.  Watch  ye,  and  pray,  that  ye  enter  not  into  tempta- 
tion. 

Q.  Who  did  he  take  with  him,  to  be  witnesses  of  his  prayer  ? 
A.  He  took  Peter,  James,  and  John.     The  same  three 
whom  he  had  taken  to  witness  his  glory  on  Thabor. 
Q.  What  did  he  say  to  them,  being  stricken  with  fear  ? 
A.  He  said  :  My  soul  is  sorrowful,  even  unto  death. 

Q.  What  did  Jesus  do,  going  a  little  further  from  them  ? 
A.  He  fell  upon  his  face,  praying. 

Q.  What  did  he  say  to  God  in  his  prayer  ? 

A.  "  Father,  if  it  is  possible,  let  this  chalice  pass  from 


me 


» 


'.,1 


Q.  How  many  times  did  he  repeat  this  prayer  ? 
A.  He  repeated  it  three  times. 

Q.  What  dll  he  add,  to  show  his  submission  ? 

A.  "  Nevertheless,  not  as  I  will,  but  as  thou  wilt." 

Q.  Why  did  God  send  him  an  angel  from  heaven  ? 

A.  To  strengthen  him ;  because,  having  fallen  into  an 
agony,  there  came  over  his  whole  body  a  sweat,  as  it  were. 
drops  of  blood,  which  flowed  even  to  the  ground,  and  in  this 
state  he  redoubled  his  prayers. 

Q.  What  did  he  say  to  his  disciples,  on  coming  to  them  for  the  third 
time,  and  finding  them  asleep  ? 

A.  Why  sleep  you  1  Arise,  and  pray,  lest  you  enter  into 
temptation. 


OF    THE    APOSTLES     CREED. 


87 


The  third  time,  he  added :  Sleep  on  now,  and  take  your 
rest :  behold,  the  hour  is  at  hand  ;  and  the  Son  of  man  shall 
be  betrayed  into  the  hands  of  sinners. 

Q.  What  did  he  say  to  St  Peter  in  particular? 

A.  What,  could  you  not  watch  one  hour  with  me  ? 

Q.  What  did  he  at  last  say  to  them  ? 

A.  Rise,  let  us  go  :  behold,  he  is  at  hand  that  will  betray 
me. 


!l 


an 
lere 
[his 

bird 
iito 


HISTORY. 
The  apprehension  of  Jesus.— ^<.  Matt.  xxvL 

Q.  What  happened  as  soon  as  Jesus  had  ceased  to  speak  ? 
A,  Judas  appeared  at  the  head  of  a  band  of  armed  men, 
bearing  lanthorns  and  torches. 

Q.  What  signal  had  Judas  given  them  ? 

-4.  Whomsoever  I  shall  kiss,  that  is  he  :  hold  him  fast. 

Q.  What  did  Judas  say,  on  approaching  his  Master } 
A,  "  Hail,  Rabbi !"  and  he  kissed  him. 

Q.  What  did  Jesus  answer  ? 

A.  Friend,  whereto  art  thou  come  1 

Judas,  dost  thou  betray  the  Son  of  man  with  a  kiss. 

Q.  What  did  Jesus  say  to  the  troop  of  armed  men? 
A.  He  said  to  them  :  Whom  seek  ye  *? 

Q.  What  did  they  answer  ? 

A.  They  answered  him :  Jesus  of  Nazareth. 

Q.  What  happened  when  he  told  them :  I  am  he  ? 

A.  They  went  backward,  and  fell  to  the  ground. 

Q.  What  did  Jesus  again  say  to  them  ? 

A.  He  said  :  If,  therefore,  you  seek  me,  let  these  go  their 
way.  That  the  word  might  be  fulfilled  which  he  said :  Of 
them  whom  thou  hast  given  me,  I  have  not  lost  any  one. 

Q.  What  did  the  armed  men  immediately  do  ? 
A.  They  laid  hands  on  him,  and  held  him. 

Q.  What  did  St.  Peter  do  on  seeing  that  ? 
A.  He  drew  his  sword,  and  cut  off  the  right  ear  of  Mal- 
chus,  who  was  a  servant  of  the  high  priest. 

Q.  What  mu-acle  did  Jesus  then  work  ? 

A.  He  touched  the  man's  ear,  and  it  was  instantly  healed. 


>  I 


^'1 
;iS.  J 


,1  ! 

m 


1'!   ' 


■!1 

•'i! 
I 


88 


DOCTRINAL   CATECHISM. 


Q.  What  said  he  at  the  eame  time  to  St.  Peter  i 

A.  Put  up  again  thy  sword  into  its  place.  For  all  that 
take  the  sword,  shall  perish  with  the  sword. 

He  added  :  The  chalice  which  my  Father  hath  given  me, 
shall  I  not  drink  it  ?  Thinkest  thou  that  I  cannot  ask  my 
Father,  and  he  will  give  me  presently  more  than  twelve 
legions  of  angels  ? 

Q.  How  did  the  disciples  act  on  seeing  their  master  taken  ? 

A.  They  all  abandoned  him  and  fled.  St.  John,  never- 
theless, followed  him  to  Calvary. 

Q.  "Whither  did  those  armed  men  conduct  Jesus,  after  having  bound 
liim  with  cords  ? 

A.  1st.  To  Annas,  the  father-in-law  of  Caiaphas. 

2d.  To  Caiaphas,  the  high  priest  for  that  year.  It  was  at 
the  house  of  Caiaphas  that  he  was  condemned  to  death,  be- 
cause, that,  being  asked  if  he  were  the  Son  of  God,  he 
answered :  Yes,  1  am. 

3d.  To  Pilate,  governor  of  Judea. 

4th.  To  Herod,  governor  of  Galilee.  Herod,  with  all  his 
court,  despised  him,  because  he  answered  none  of  his  ques- 
tions ;  he  clothed  him  in  a  white  robe,  by  way  of  derision, 
and  sent  him  back  to  Pilate. 


ARTICLE  IV. 


SUFFERED  UNDER   PONTroS   PILATE,  WAS  CRUCIFIED,   DEAD,  AND  BURIED. 

Q.  What  do  you  understand  by  those  words:  Suffered  under  Pontius 
Pilate,  was  crucified  ? 

A.  I  understand  that,  Pontius  Pilate  being  the  Roman 
governor  of  Judea,  Jesus  Christ  was  loaded  with  ignominy, 
scourged,  crowned  with  thorns,  and  fastened  to  a  cross. 

Q.  Under  whom  did  Jesus  Christ  suffer  ? 
A.  He  suffered  under  Pontius  Pilate. 

Q,  Who  was  Pontius  Pilate  ? 

A.  He  was  the  Roman  governor  of  Judea,  under  Tiberius, 
who  was  then  emperor. 

Q.  What  did  Jesus  suffer  under  Pontius  Pilate  ? 
A.  He  was  loaded  with  ignominy,  scourged,   crowned 
with  thorns,  and  nailed  to.  a  cross. 


OF    THE    APOSTLKS     CREED. 


89 


HISTORY. 
Jesus  Christ  loaded  with  igaomlny.— St.  Vatt.  xxvi. 

Q.  What  ignominy  did  Jesus  Christ  receive  at  the  hands  of  his  dis- 
ciples ! 

A.  1st.  He  was  sold  and  betrayed  by  Judas. 

Sold  for  thirty  pieces  of  silver,  which  was  the  price  of  a 
slave.  Betrayed  by  a  kiss  ;  Judas,  seeing  that  Jesus  was 
condemned,  gave  back  the  money,  and  hanged  himself. 

2d.  He  was  denied  by  St.  P-^ter  three  several  times  :  the 
first  time,  by  a  simple  falsehood ;  the  second,  with  an  oath ; 
the  third,  with  a  horrible  Imprecation  against  himself. 

But  the  Lord  turning  round,  looked  on  Peter,  and  Peter 
remembered  the  word  which  He  had  said  to  him  :  Before 
the  cock  crows  twice,  thou  shalt  deny  me  thrice  ;  and  going 
out,  he  wept  bitterly. 

3d.  He  was  abandoned  by  all  the  others. 

It  was  only  St.  John  who  was  seen  to  follow  him  to  Cal- 
vary. 

Q.  With  what  opprobium  was  he  loaded  by  his  enemies  t 

A.  1st.  They  spat  on  his  face ; 

2d.  They  gave  him  many  blows ; 

3d.  They  buffetted  his  face ; 

4th.  They  preferred  a  noted  robber  before  him  ; 

5th.  They  assailed  him  with  outrage  and  blasphemy. 


U 


i\ 


lUS 


ms. 


HISTORY. 
Jesus  scourged  and  crowned  with  thorns.— ;iSi^.  Matt,  xxvii. 

Q.  What  did  Pilate  do,  in  order  to  move  the  Jews  to  compassion, 
knowing  that  Jesus  was  innocent  ? 

A.  He  condemned  him  to  be  scourged.  This  punish- 
ment was  administered  with  great  violence  amongst  the 
Romans. 

Q.  How  did  the  soldiers  afterwards  misuse  him  ? 
A,  1st.  They  clad  him  in  a  scarlet  mantle; 
2d.  They  crowned  him  with  a  crown  of  thorns ; 
3d.  They  jjut  a  reed  in  his  right  hand. 

Q.  How  did  they  mock  him  in  that  state ! 
A,  They  bent  the  knee  before  him,  saying :  Hail,  king  of 
the  Jews ! 

8* 


1: 


M 


DOCTRINAL    CATECHISM. 


Q.  "Were  bis  enemies  touched  by  seeing  him  thus  outraged  ? 
A.  No  ;  they  cried  out  the  more  for  his  death. 
In  the  midst  of  all  this  bad  treatment,  Jesus  remained 
silent,  and  showed  the  most  invincible  patience. 


INI 


11 


■Ht: 


^ 


m 


HISTORY. 
Jesns  nailed  to  the  Ctobs.— St.  Matt,  xxvll. 

Q.  What  did  Pilate  do,  after  having  washed  his  hands  before  the 
people,  being  unable  to  bend  tlie  Jews  ? 

A.  He  gave  Jesus  to  them  to  be  crucified. 

Q.  Wherewith  did  the  soldiers  load  him  ? 
A.  They  loaded  him  with  his  cross. 

Q.  Whither  did  they  conduct  him,  thus  loaded? 
A.  They  conducted  him  to  Calvary. 
On  the  way  they  forced  Simon  the  Cyrenean  to  carry 
the  cross  with  Jesus. 

Q.  What  c'iid  they  do  when  Jesus  had  anived  there  ? 
A.  They  fastened   him  to   the  cross  with  large  nails, 
wherewith  they  pierced  his  hands  and  feet. 

Q.  What  was  the  punishment  of  the  cross  ? 

A.  It  was  the  most  infamous  punishment  then  in  use.  It 
was  only  awarded  to  slaves  and  other  degraded  wretches, 
and  even  to  them  for  only  the  greatest  crimes. 

Q.  What  did  the  soldiers  with  his  garments  ? 

A.  They  divided  them  amongst  themselves. 

Q.  What  did  they  do  with  his  robe  which  had  no  seam  ? 

A.  They  cast  lots  for  it.     All  that  had  been  foretold. 

Q.  Wliat  inscription  was  placed  over  the  cross  ? 

A.  Jesus  of  Nazareth,  King  of  the  Jews. 

This  inscription  was  in  Hebrew,  in  Greek,  and  in  Latin, 
to  the  end  that  all  might  read  it.  It  was  in  those  tongues 
that  Jesus  Christ  was  to  be  specially  honored ;  and  this 
denoted  that  his  reign  should  extend  over  all  the  earth,  as 
indicated  by  those  three  languages. 

Q.  Between  whom  was  Jesus  crucified  ? 

A.  He  was  crucified  between  two  thieves.  One  of  these 
thieves  having  repented  and  recommended  himself  to  him, 
he  promised  him  paradise. 


; 

11 « 


OP   THE   APOSTLES     CREED. 


n 


Q.  For  whom  did  our  Saviour  pray  on  the  cross  ? 
A.  He  prayed  for  those  who  crucifitd  him. 

Q.  What  said  he  to  his  Father  on  their  behalf? 
A.  He  said:  Father,  forgive  them,  for  they  know  not 
what  they  do. 

Q.  To  whom  did  he  recommend  his  blessed  mother  f 

A.  To  St.  John,  his  beloved  disciple. 

Seeing  them  both  at  the  foot  of  the  cross,  he  said  to  his 
mother :  Behold  thy  son  j  and  to  St.  John :  Behold  thy 
mother ! 

Q.  Are  these  all  the  words  spoken  by  Jesus  on  the  cross  ? 

A.  No ;  he  spoke  several  others. 

Q.  What  are  they  ? 

A.  1st.   My  God !    my  God !    why  hast  thou  forsaken 

2d.  I  thirst ; 

3d.  All  is  consummated ; 

4th.  Father,  into  thy  hands  I  commend  my  spirit ; 
These  last  words  he  uttered  in  a  loud,  clear  voice ;  then 
bowing  down  his  head,  he  gave  up  his  spirit. 

Q.  What  means  dead ! 

A,  It  means  that  his  soul  was  separated  from  his  body, 
although  the  divinity  was  still  united  to  the  soul  and  body 
separated  one  from  the  other. 


i 


HISTORY. 

Of  the  death  of  Jenns  Ohrist. — St  Matt.  zxvlL 

Q.  What  became  of  the  soul  of  Jesus  at  the  moment  of  his  death  ? 
A.  It  was  separated  from  his  body,  and  descended  into 
limbo. 

Q.  What  became  of  his  divinity  ? 

A.  It  remained  still  united  to  the  soul  and  to  the  bodv, 
detached  one  from  the  other ;  so  that  it  might  always  be 
said:  Behold  the  soul  of  a  God!  Behold  the  body  of  a 
God! 

Q,  What  prodigies  took  place  at  the  death  of  Jeous  ? 

A.  1st.  The  whole  earth  was  covered  with  darkness ; 

2d.  The  veil  of  the  temple  was  rent  in  twain,  from  top 
to  bottom ; 


92 


DOCTRINAL   CATBCIIISM. 


\  Vi 


it 


'  I.' 


!  I 


3d.  The  earth  trembled,  and  the  rocks  were  split  asun- 
der; 

4th.  The  graves  opened,  and  many  of  the  saints  arose 
therefrom,  and  were  seen  in  the  streets  of  Jerusalem. 

St.  Matthew  remarks  that  they  did  not  leave  their  tombs 
till  after  the  resurrection  of  Jesus  Christ.* 

Q.  What  did  the  centurion  say,  and  those  who  were  with  him, 
seeing  all  that  happened  f 

A.  They  said :  Indeed  this  was  a  just  man  : — indeed 
this  was  the  Son  of  God. 

Q.  What  did  they  and  all  the  multitude  who  had  seen  that  sight, 
when  returning  to  the  city  ? 

A.  They  struck  their  breasts.f 

Q.  What  did  the  soldiers,  seeing  that  Jesus  was  dead  ? 
A.  They  pierced  his  side  with  a  lance. 

Q.  What  came  out  ? 

A.  Water  and  blood. 

They  did  not  break  his  legs,  as  they  did  those  of  the  two 
others ;  in  order  that  the  word  might  be  fulfilled  ;  Neither 
shall  you  break  a  bone  thereof. J  And  again :  They  shall 
look  upon  me  whom  they  have  pierced.§ 

Q.  On  what  day  does  the  Church  commemorate  the  death  of  our 
Lord? 

A.  On  Good  Friday. 

Q.  What  is  meant  by  buried  ? 

A.  That  after  his  death,  his  body  being  taken  from  the 
cross,  was  laid  in  the  sepulchre. 


"ft  r       . 


HISTORY. 
Of  the  Sepulture  of  Our  'Lord.—St.  Matt.  xxvU. 

Q.  By  whom  was  the  body  of  Jesus  taken  down  from  the  cross! 

A.  By  Joseph  of  Arimathea  and  Nicodemus. 

They  were  both  disciples  of  Jesus,  in  secret.  The  first 
was  a  man  of  rank  and  a  senator,  virtuous  and  just.  The 
second  was  likewise  a  senator,  who  had  first  sought  Jesus 
by  night.  I 


*  St  Matt,  xxvll.  68. 
t  St  Luke  xxiii.  48. 


Exod.  xil.  46. 
Zech.  xii.  10. 


I  St.  John  Ul.  1. 


OF    THE    APOSTLES     CREED. 


93 


Q.  How  did  they  prepare  hiiTi  for  burial! 
A.  They  wrapped  him  in  fine  linen,  with  spices  and  per- 
fumes. 

Q.  Where  did  they  then  put  him  ? 

A.  In  a  new  tomb,  hollowed  out  of  the  rock. 

Q.  How  did  the  high  priests  secure  the  toirb  ? 

A.  They  sealed  the  stone,  and  placed  guards  to  watch  it. 

Q.  What  did  they  fear! 

A.  They  feared  that  the  disciples  might  carry  off  the 
body,  and  then  give  out  that  Jesus  had  arisen. 


ARTICLE  V. 

HE  DESCENDED  INTO  HELL;  THE  THIRD  DAT  HE  AROSE  FROM  THE  DEAD. 

Q.  What  means  the  word  descended  mto  hell ! 

A.  It  means  that  his  soul,  being  separated  from  his  body, 
descended  into  the  lower  parts  of  the  earth,  where  the  souls 
of  the  just  had  been  awaiting  his  coming  to  deliver  them 
from  their  imprisonment. 

Q.  Whither  did  the  soul  of  Jesus  Christ  descend,  after  leaving  the 
body! 

A.  It  descended  into  the  lower  parts  of  the  earth. 

Q.  How  many  lower  parts  are  there  in  the  earth ! 

A.  There  are  three :  hell,  purgatory,  and  limbo. 

Q.  Into  which  of  these  thi'ee  places  did  the  soul  of  Jesus  descend  ? 
A.  Into  limbo. 

Q.  What  did  he  find  there! 

A.  The  souls  of  the  just  who  were  awaiting  his  coming 
to  deliver  them  ;  of  the  Patriarchs :  Adam,  Abel,  Noah, 
Abraham,  Isaac,  Jacob,  David,  &c.  ;  of  the  Prophets : 
Isaiah,  Jeremiah,  Ezechiel,  Daniel,  &c.;  and  of  all  the  just 
who  had  died  from  the  beginning  of  the  world  up  to  that 
time. 

Q.  What  was  the  state  of  those  souls ! 

A.  They  did  not  see  God,  but  they  were  not  suffering. 
They  were  in  a  holy  repose,  calmly  awaiting  the  coming 
of  Jesus  Christ. 


94 


DOCTRINAL   CATECHISM. 


il    ! 


It.  '  ''*"; 


Q.  What  good  did  they  derive  from  the  presence  of  Jesus  Christ's 
soul  in  that  place  ? 

A.  They  began  to  see  God  as  clearly  as  the  angels  see 
him  in  heaven. 

It  is  impossible  to  describe  the  ineffable  joy  of  those 
holy  souls  on  receiving  this  blessed  fruit  of  the  death  of 
Jesus  Christ. 

Q.  Did  they  go  immediately  to  heaven  ? 

A.  No  ;  they  did  not  go  there  till  the  day  of  the  Ascen- 
sion ;  because  it  was  only  Jesus  who  could  open  heaven, 
and  it  was  fitting  that  he  should  bo  the  first  to  enter. 

Q,  How  long  had  heaven  been  closed  ? 
'    A.  For  more  than  four  thousand  years. 

Q.  Who  had  closed  it  ? 
A.  Adam,  by  his  sin. 

Q.  Who  opened  it ! 

A.  Jesus  Christ,  by  his  death. 

These  souls,  then,  entered  with  him,  and  from  that  mo- 
ment the  just  made  perfect  enter  there,  and  shall  enter 
every  day  till  the  end  of  time.  What  thanksgiving  do  we 
not  owe  for  such  a  signal  favor  ! 

Q.  What  do  you  understand  by  those  words :  The  third  day  he 
arose  from  the  dead  ? 

A.  I  understand  that,  the  third  day  after  his  death,  he 
re-united  his  soul  and  body,  and  went  forth  glorious  from 
the  sepulchre. 

Q.  How  long  did  the  soul  of  Jesus  Christ  remain  in  limbo  ? 

A.  It  remained  there  three  days,  till  the  moment  of  his 
resurrection. 

It  is  very  credible  that  the  souls  who  were  in  purgatory 
also  felt  that  joy,  by  the  grace  of  deliverance  which  he 
granted  to  them ;  if  not  to  all,  at  least  to  a  great  number. 

As  for  the  damned  who  were  in  hell,  their  despair  did 
but  increase  when  they  learned  that  the  death  of  Jesus 
Christ,  of  the  fruits  of  which  they  had  neglected  to  profit 
during  their  lives,  could  avail  them  nothing  after  their 
death. 

Q.  What  did  Jesus  Christ  on  the  third  day  ? 

A.  He  re-united  his  soul  and  body.     That  sacred  body 


-r«i 


he 


OF   TUB    APOSTLES     CREED. 


05 


received  life  by  that  rc-union,  ind  resumed  its  motion  and 
its  ordinary  functions. 

Q.  How  did  Jesus  Christ  go  forth  from  the  eepulchre ! 
A.  He  went  forth  glorious.     Glorious  in  body  as  well  as 
in  soul. 

Q.  Tn  what  did  the  glory  of  liis  soul  coDsist  ? 

A.  It  consisted  in  seeing  God  as  he  is,  in  loving,  respect- 
ing and  possessing  him  for  ever. 

The  soul  of  Jesus  Christ  had  possessed  that  glory  from 
the  first  moment  of  its  creation,  and  hr.d  never  been  a 
moment  without  it. 

Q.  la  what  did  the  glory  of  his  body  cousist? 
A.  It  consisted  in  immortality,  impassibility,  and  the 
other  glorious  qualities. 

Q.  What  is  immortality  ? 

A.  It  is  the  being  eternally  freed  from  the  power  of 
death. 

Q.  What  is  impassibility  ? 

A,  It  is  the  being  no  more  susceptible  of  suffering. 

Q.  What  are  the  other  glorious  qualities  ? 
A.  Clearness,  subtilty,  and  agility. 

Q.  What  is  clearness  ? 

A.  It  is  being  brilliant  as  the  sun.  Jesus  Christ,  after 
his  resurrection,  restrained  the  impression  of  that  clearness 
during  the  days  that  he  still  remained  on  earth. 

Q.  What  is  subtilty  ? 

A.  It  is  the  power  of  penetrating  the  hardest  bodies 
without  injuring  them,  or  being  injured. 

This  was  manifested  in  his  going  forth  from  the  sepulchre, 
which  was  hewn  in  the  solid  rock  and  closed  with  a  large 
stone ;  and  in  his  entering  among  his  disciples,  the  doors 
being  shut. 

Q.  What  is  agility ! 

A.  It  is  the  power  of  transporting  one's  self  in  a  moment 
from  one  place  to  another  with  the  swiftness  of  lightning. 
This  he  manifested  by  ascending  into  heaven. 


I 


f' 


I    ! 


96  DOCTRINAL   CATEOIIISM. 

f 
HISTORY. 

Of  the  Rosurroction  of  Jesus  Christ.— ^S^.  Matt,  xxvili. 

Q.  Wliy  did  Miuy  Magdalen  and  the  other  women  come  to  the 
sepulchre  early  in  the  niurning  ? 

A.  To  embalm  the  body  of  Jesus. 

Q.  What  happened  when  Jesus  arose  from  the  dead ! 

A.  There  was  a  great  earthquake. 

Q.  Who  removed  the  stono  from  the  mouth  of  the  sepulchre  ? 
A.  An  angel  who  came  down  from  heaven. 

Q.  How  did  that  angel  appear  ? 

A.  His  face  was  brilliant  as  lightning,  and  his  garments 
white  as  snow.  The  angel  said  to  the  women  :  You  seek 
Jesus  who  was  crucified ;  ho  is  rise  ;  he  is  not  here.  Go 
tell  his  disciples  and  Peter  that  he  is  gone  into  Galilee ; 
there  you  shall  see  him,  as  he  told  you. 

Q.  How  did  the  guards  around  the  sepulchre  become  ? 
A.  They  became  as  dead  men,  and  were  struck  with 
terror. 

Q.  To  whom  did  Magdalen  hasten  with  the  news  that  she  had  not 
found  the  body  of  Jesus  ? 

A.  To  St.  Peter  and  St.  John. 

Q.  What  did  they  themselves  find  in  the  sepulchre  when  they  ran 
thither? 

A.  They  found  only  the  linen  cloths  lying,  and  the  nap- 
kin that  had  been  about  his  head  wrapped  up  into  one 
place. 

Q.  What  did  Magdalen  see  the  second  time  that  she  looked  M.i  the 
sepulchre  ? 

A.  She  saw  two  angels  clothed  in  white.  They  were 
sitting  where  the  body  of  Jesus  had  been,  one  at  the  head, 
and  tl^e  other  at  the  feet. 

Q.  Wh^t  did  the  angels  say  to  her! 

A.  They  said :  Woman,  why  weepest  thou  ? 

Q.  What  was  Mary's  answer  ? 

A.  Because  they  have  taken  away  my  Lord,  and  I  know 
not  where  they  have  laid  him. 

Q.  What  did  Mary  see  on  turning  round  ? 

A.  She  saw  Jesus  standing,  but  she  know  not  that  it  was 
He. 


OF   THK   AP0STLB8*   CRBKD. 


97 


the 


Q.  When  did  sho  recognize  Iiim  ? 
A.  When  ho  said  :  Mary. 

Q.  What  did  hIio  8ay,  in  n  tninnport  of  joy  t 
A.  Rabboni^  that  is  to  say  :  Master. 

Q.  What  waa  she  prumptcd  to  do  by  her  first  cmotiona  of  joy  t 
A.  To  adore  hitn,  embracing  his  feet. 

Q.  What  did  Jesus  sny  to  her  ? 

A.  Do  not  touch  nie,  for  I  nave  not  yet  ascended  to  my 
Father.  But  go  to  my  brethren,  ho  added,  and  say  to 
them  :  I  ascend  to  my  Father  and  to  your  Father,  and  to 
my  God  and  your  God. 

Q.  To  whom  did  Our  Lord  afterwards  show  himself? 

A.  He  showed  himself  to  the  holy  women  who  came  with 
Magdalen. 

Q.  What  did  he  say  to  them  ? 
A.  He  said  :  All  hail ! 

Q.  What  did  they  do  when  they  camo  up  to  him  ? 

A.  They  took  hold  of  his  feet  and  worshipped  him. 

Q.  WIjv  did  he  not  permit  Mivgdalen,  whom  lie  had  honored  by  his 
first  apparition,  to  do  what  he  permitted  the  other  holy  women  to  do  ? 

A.  Because  he  wished  her  to  go  without  a  moment's 
delay  and  announce  his  resurrection  to  his  apostles.  Ho 
might  have  had  some  other  reasons,  which  we  have  only  to 
adore  without  seeking  to  know  them. 

Q.  On  what  day  does  the  Church  commemorate  the  resurrection  of 
Jcsusi  Christ? 

A.  On  Easter  Sunday. 

IIISTOllY. 
Of  the  apparitions  of  Jesus  Clirist 

Q.  To  whom  did  Our  Lord  appear  on  that  same  day,  after  having 
appeared  to  Magdalen  and  the  other  holy  women  ? 

A.  1st.  He  appeared  to  St.  Peter  in  particular,  in  order 
to  distinguish  hitn  from  the  others,  because  of  his  primacy, 
and  as  a  mark  of  his  special  favor. 

2d.  To  the  two  disciples  of  Emmaiis. 

3d.  To  the  apostles  as  they  were  at  table.  St.  Thomas 
was  not  there,  which  was  the  cause  of  his  incredulity. 

Thns  there  were  five  diffei'ent  apparitions  on  the  very  day 
of  his  resurrection. 

9 


98 


DOCTRINAL   CATECHISM. 


I 


lilL 
Mil  I 


H 


I'll' 

id 


\m  !<i 


III'  • 


Q.  Are  these  all  the  apparitiona  of  which  we  have  an  account  f 
A.  No  ;  there  are  many  others. 

Q.  What  are  they  ? 

A.  The  first  was  to  his  apostles,  again  assembled,  after 
eight  days.*  St.  Thomas  was  then  present.  Jesus  cured 
him  of  his  incredulity  by  making  him  touch  his  wounds. 

The  second  was  to  his  apostles,  fishing  on  the  sea  of 
Tiberias. 

It  was  on  this  occasion  that  he  said  to  St.  Peter,  three 
different  times  :  Simon,  son  of  Jona,  lovest  thou  me  1  As 
it  were  to  make  him  publicly  repair  the  injury  of  his  three 
denials ;  and,  on  receiving  his  assurance,  he  twice  said  to 
him  :  Feed  my  lambs;  and  the  third  time:  Feed  my  sheep ; 
which  comprises  all  the  flock  of  Jesus  Christ ;  that  is  to 
say,  the  entire  Church. 

The  third,  on  a  mountain  of  Galilee ;  and  it  is  thought 
that  St.  Paul  alluded  to  this  apparition,  when  he  said  that 
he  was  seen  by  more  than  five  hundred  brethren  at  once.f 

The  fourth,  in  Jerusalem,  when  they  were  at  table. 

The  fifth,  on  Mount  Olivet. 

Which  makes  ten  different  apparitions. 

St.  Paul  says  that  he  appeared  to  St.  James,  of  which 
there  is  no  mention  in  the  Gospel ;  this  leads  us  to  suppose 
that  he  appeared  on  other  occasions,  of  which  there  is  no 
record.];  We  may  v/ell  believe  that  he  appeared  to  his 
blessed  mother,  although  there  is  nothing  said  of  it. 

Q.  What  did  he  say  to  his  apostles  the  fii'st  time  that  he  appeared 
to  them  ? 

A.  He  twice  said  to  them :  Peace  be  to  you ;  then, 
breathing  on  them,  he  said :  Receive  ye  the  Holy  Ghost. 

Q.  What  power  did  he  give  them  at  the  same  time  ? 

A.  He  gave  them  the  power  of  remitting  and  retaining 
sins.  Mighty  power  it  is  to  be  able  either  to  open  heaven 
to  the  sinner,  or  close  it  against  him. 

Q.  What  did  he  command  them  to  do  in  another  apparition  ? 

A.  He  commanded  them  to  go  and  teach  all  nations, 
baptizing  them  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost. 


*  St.  John  xz.  26. 


t  I  Cor.  XV.  6. 


t  1  Cor.  XV.  T. 


Illllll 


OF   THE   APOSTLES     CREED. 


99 


Q.  With  what  light  did  he  fovor  them  ? 

A.  He  opened  their  understandings,  that  they  might 
understand  the  Scriptures,  which  cannot  be  well  understood 
without  that  divine  light. 

Q.  What  help  did  he  promise  them? 

A.  He  promised  to  be  with  them  all  days,  even  to  the 
consummation  of  the  world.  With  such  assistance  they 
can  never  fail. 

Q.  Wherewith  did  he  reproach  them  before  he  departed  from  them  f 

A.  He  reproached  them  with  their  incredulity  and  the 
hardness  of  their  heart,  inasmuch  as  they  had  not  believed 
those  who  had  first  seen  him  after  his  resurrection. 

This  should  make  us  understand  how  great  is  the  sin  of 
incradulity. 

Q.  What  did  he  recommend  to  them ! 

A.  To  await  in  Jerusalem  the  descent  of  the  Holy  Ghost. 
Stay  you  in  the  city,  said  he  to  them,  till  ye  be  endued 
with  power  from  on  high. 


ARTICLE  VI. 


HE  ASCENDED    INTO   HEAVEN,  AND   SITTETH   AT  THE   RIQHT    HAND  OF   GOD, 

THE    FATHER   ALMIGHTY. 

Q.  What  means :  Ascended  into  heaven  ? 

A.  It  means,  that  having  passed  forty  days  on  earth  after 
his  resurrection,  he  raised  himself  up  to  heaven  by  virtue 
of  his  divinity. 

Q.  How  many  days  did  Oui*  Lord  remain  on  earth  after  his  resurrec- 
tion? 

A.  He  remained  forty  days.  And  during  those  forty 
days  he  instructed  his  apostles  in  what  they  still  required 
to  know  for  the  establishment  and  government  of  his  Church. 

Q.  Whither  did  he  go  up  after  those  forty  days  ? 
A.  He  went  up  into  heaven. 

Q.  By  what  power  ? 

A.  As  man,  and  not  as  God,  since,  as  God,  he  is  every 
where.  If  the  bodies  of  the  saints  shall  have  that  virtue 
after  their  resurrection,  by  a  much  stronger  reason  that  of 
Jesus  Christ  arisen  from  the  dead. 


•t 

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'•i   ■ 
?    t 

I'.  I 

I 
I 


■.M 


ti 


100 


DOCTRINAL   CATECHISM. 


i  .;;f 


:fi^ 


See  what  befell  Simon  the  magician,  when  he  would  have 
ascended  to  heaven  by  the  power  of  his  magic* 

Q.  Whom  did  Our  Lord  bring  with  him  into  heaven ! 
A.  All  the  just  souls  who  were  in  limbo.     There  was 
great  joy  then  in  heaven. 

HISTORY. 
Of  tho  ascension  of  Jeaxxa  Christ.—^.  Mark  xrl- ;  Aot$  I, 

Q.  From  what  mountain  did  Jesus  ascend  ? 
A.  From  Mount  Olivet. 

Q.  What  did  he  give  to  his  apostles  before  he  left  them  ? 
A,  He  gave  them  his  blessing,  lifting  up  his  hands. 

Q.  Whither  did  he  then  go  up  ? 

A.  He  went  up  into  heaven.  This  was  on  a  Thursday, 
about  noon.  He  left  the  marks  of  his  feet  on  that  moun- 
tain ;  and  when  St.  Helena,  mother  of  the  Emperor  Con- 
stantine,  had  the  Church  of  the  Ascension  built  there,  that 
place  could  never  be  paved. 

Q.  Till  what  moment  did  the  apostles  see  him  ? 

A.  Till  the  moment  that  a  cloud  hid  him  from  their  eyes. 

Q.  Who  appeared  before  them,  while  they  stood  looking  up  after 
Jesus  ? 

A.  Two  men  clad  in  white. 

Q.  What  did  these  two  men  say  to  them  ? 

A.  They  said  :  This  Jesus  who  is  taken  up  from  you  into 
heaven,  so  shall  he  come  as  you  have  s^eu  him  going  into 
heaven. 

Q.  Who  were  thor e  two  men  ? 
A.  They  were  two  angels. 

Q,  What  did  their  words  announce  ? 

A.  They  announced  the  return  of  Jesus  Christ  at  the  last 
judgment. 

We  should  often  think  of  this  return,  in  order  to  prepare 
for  it. 

Q.  On  what  day  does  the  Church  commemorate  this  mystery  ? 
A.  On  Ascension-day. 

*  Fleury'a  Eccles.  Ilist.,  voL  U. 


OF    THE    APOSTLES     CREED. 


101 


M 


Q.  Can  you  explain  those  words :  Sitteth  at  the  right  hand  of  Qod, 
the  Father  Abnighty  ? 

A.  They  mean,  that  being,  as  God,  equal  to  his  Father, 
he  is,  as  man,  above  all  creatures,  by  the  greatness  of  his 
power  and  of  his  glory. 

Q.  To  whom  is  Jesus  Christ  equal  as  Ood ! 

A.  He  is  equal  to  his  Father.  He  is  equal  to  him  in  all 
things. 

There  is  no  perfection  in  the  Father  which  is  not  in  the 
Son  ;  because  all  that  is  in  the  Father  is  in  the  Son.* 

Q.  Why  is  he  equal  to  the  Father  in  all  things  ? 
A.  Because  he  and  the  Father  are  but  one  and  the  same 
God. 

Q.  Is  he  also  equal  to  him  as  man  ? 

A.  No ;  but  as  man  he  is  above  all  creatures. 

Q.  How  is  he  above  all  creatures,  as  man  ? 

A.  By  the  greatness  of  his  power  and  glory. 

Q.  His  glory  and  power  are,  then,  very  gi*eat,  as  man  ? 

A.  Yes  ;  so  great  as  to  surpass  those  of  all  the  angels  and 
all  the  saints. 

As  he  surpassed  them  in  dignity  and  in  grace,  it  is  but 
just  that  he  should  surpass  them  in  power  and  in  glory. 

Hence,  how  great  soever  may  be  the  power  and  glory 
of  the  Blessed  Virgin,  and  of  the  angels,  and  saints,  they 
are  still  much  inferior  to  Christ  as  man. 

So  it  is  that,  at  the  name  of  Jesus,  every  knee  bows 
down,  of  those  who  are  in  heaven,  on  earth,  and  in  hell.f 

Q.  By  what  words  of  the  Creed  do  we  express  this  greatness  of  the 
power  and  glory  of  Jesus  Chi-ist  as  man  ? 

A.  By  these:  He  sitteth  at  the  right  hand  of  God,  the 
Father  Almighty. 

Q.  Has  God,  then,  a  right  hand  ? 

A.  No ;  for  ho  is  a  pure  spirit. 

Q.  What,  then,  are  we  to  understand  by  this  maimer  of  speaking? 
A,  That  Jesus  Christ,  as  man,  holds  the  first  rank  in 
heaven  after  God. 

Q.  What  does  it  further  indicate  ? 

A.  It  indicates  his  perfect  repose  in  heaven.  This  is 
what  we  understand  when  saying  that  he  sitteth. 


i! 


I 


4  \> 


I 


m 


♦  St.  John  XTi.  15. 


9* 


t  Philip.  11. 10. 


102 


DOCTRINAL    CATECHISM. 


If 


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ARTICLE  VII. 

WHENCE   HE   SHALL   COMB   TO  JUDGE  THE   LIVING   AND  THE   DEAD. 

Q.  What  mean  those  words :  Whence  he  shall  come  to  judge  ? 

A.  That,  at  the  ond  of  ages,  he  shall  visibly  descend  from 
heaven,  and  shall  come  in  majesty  to  judge  all  mankind, 
and  render  to  every  one  according  to  his  works. 

Q.  On  what  day  did  Christ  ascend  into  heaven ! 
A.  On  Ascension  Thursday. 

Q.  When  shall  he  come  down  again  f 

A.  At  the  end  of  ages,  or  at  the  end  of  the  world,  which 
is  the  same  thing :  for,  when  ages  are  at  an  end,  the  world 
shall  end  too. 

Q.  When  shall  the  end  of  the  world  arrive  ? 
A.  No  one  knows.*     Not  even  the  angels  themselves ; 
it  is  only  known  to  God. 

Q.  How  shall  Jesus  come  down  from  heaven  ? 

A.  He  shall  come  visibly.  Every  eye  shall  see  him,  and 
they  that  pierced  him ;  and  all  the  tribes  of  the  earth  shall 
mourn  because  of  him.  f 

Q.  How  shall  he  come  ? 

A.  He  shall  come  with  majesty.  No  longer  in  humilia- 
tion, as  he  came  the  first  time,  but  in  all  the  splendor  of  his 
glory. 

Q.  For  what  pm'pose  shall  he  come  ? 

A.  To  judge  all  mankind.  He  came  the  first  time  to 
save  men.     The  second  time  it  will  be  to  judge  them. 

Q.  What  shall  he  render  to  each  ? 

A.  He  shall  render  to  each  according  to  his  works. 

Q.  What  phall  be  the  reward  of  the  good  ? 
A.  Life  eternal. 

Q.  What  shall  be  the  punishment  of  the  wicked  f 
A.  Eternal  torments. 

Q.  What  do  you  understand  by  the  living  and  the  dead  I 
A.  I  understand  that  he  will  judge  not  only  those  who 
are  dead  before  his  coming,  but  also  those  who,  being  still 


♦  St.  Matt.  xxlv.  Sr ;  St.  Mark  xill.  82. 


t  Apoo.  I  T. 


OF   THE    APOSTLES     CREED. 


103 


living  when  he  comes,  shall  die  and  be  resuscitated,  to  be 
judged  with  the  rest  of  mankind. 

Q.  Who  are  the  dead  whom  Jesus  Christ  will  judge  t 
A.  Those  who  shall  be  dead  before  his  coming. 

Q.  Who  are  the  Jiving  whom  he  shall  judge? 

A.  Those  who  shall  be  alive  at  the  time  of  his  coming. 

Q.  These  last   shall  not  die,  theu  ? 

A.  Yes ;  they  shall  die,  and  be  immediately  restored  to 


life. 


Q.  And  why  shall  they  be  immediately  restored  to  life! 
A.  To  be  judged  with  the  rest  of  mankind. 


■  H 

■ « 


HISTORY, 
or  the  signs  of  the  last  Judgment— <S&  Matt.  xxiv. 

Q,  How  shall  the  last  day  come  t 

A.  It  shall  surprise  all  the  world.  For  it  shall  catch,  as 
in  a  net,  all  who  dwell  on  the  surface  of  the  earth. 

Q.  Shall  men  have  no  warning,  then,  of  the  coming  of  that  day  f 

A.  Yes  ;  they  shall  be  warned  by  many  preceding  signs. 

But,  as  it  was  in  the  time  of  the  deluge,  when    men 

neglected  the  warnings  of  Noah,  so  shall  it  be  in  those 

latter  days,  when  men  shall  likewise  neglect  the  warnings 

which  God  shall  give  them  by  those  signs.* 

Q.  What  shall  those  signs  be  ? 

A.  1st.  There  shall  be  wars,  famines,  plagues,  and  earth- 
quakes, in  divers  places. 

2d.  The  Gospel  shall  be  preached  throughout  the  earth. 

3d.  There  shall  arise  false  Christs  and  false  prophets  who 
shall  work  great  prodigies  and  do  marvellous  things ;  so  as 
even  to  deceive  the  elect,  if  that  were  possible. 

4th.  Faith  shall  be  enfeebled,  and  the  charity  of  many 
shall  have  grown  cold. 

5th.  Enoch  and  Ellas  shall  come  to  preach  penance,  and 
their  preaching  shall  convert  the  Jews. 

Enoch,  taken  up  in  the  year  of  the  world  987 ;  and  Ellas, 
in  3108. 


Hi 


,ii 


1  i 


♦  St.  Matt  xxlv.  8T. 


104 


DOCTRINAL    CATECHISM. 


il 


IHS 


In  t 


!ll':fi 


|i 


6th.  Then  shall  Antichrist  appear,  and  his  reign  shall  be 
three  years  and  a  half. 

Q.  Are  these  all  the  signs  vrlilch  shall  precede  tbe  last  judgment? 
A.  No ;  there  shall  be  others  still. 

Q.  What  shall  they  be  ? 

A.  1st.  The  sun  shall  be  darkened. 

2d.  The  moon  shall  withhold  her  light. 

3d.  The  stars  shall  fall  from  heaven. 

4th.  The  powers  of  heaven  shall  be  moved. 

5th.  The  sea  shall  make  a  terrific  noise,  by  the  roaring 
of  its  waves. 

6th.  All  things  shall  be  consumed  by  fire.* 

Q.  What  shall  become  of  men,  at  sight  of  all  these  things  ? 

A.  They  shall  wither  away  with  fear,  in  expectation  of 
what  is  to  come  upon  them. 

Q.  What  does  Our  Lord  say  on  tlus  subject  I 

A.  1st.  Watch  ye,  therefore,  praying  at  all  times,  that 
you  may  be  accounted  worthy  to  escape  all  those  things 
that  are  to  come,  and  to  stand  before  the  Son  of  man. 

2d.  Take  heed  to  yourselves,  lest  perhaps  your  hearts  be 
overcharged  with  surfeiting,  and  drunkenness,  and  the  cares 
of  this  life. 

3d.  But,  for  you,  said  he  to  his  apostles,  when  these  things 
begin  to  come  to  pass,  look  up,  and  lift  your  heads;  be- 
cause your  redemption  is  at  hand. 


HISTORY. 
Of  the  last  judgment.— /Sfc  Matt.  xxv.  81. 

Q.  What  shall  be  first  seen  in  the  heavens  ? 

A.  The  sign  of  the  Son  of  man. 

By  this  sign  is  commonly  understood  the  Cross  of  Christ, 
which  shall  then  be  all  luminous,  and  it  shall  strike  terror 
to  the  souls  of  the  wicked,  and  give  hope  and  joy  to  the 
just. 

Q.  How  shall  the  Son  of  man  come  ? 

A.  He  shall  come  with  great  power  and  majesty. 

Q.  By  whom  shall  he  be  accompanied  ? 
A.  By  all  his  angels. 


♦  a  Peter  lU.  10. 


OF    THE    APOSTLEB     CREED. 


105 


Q.  Whereon  shall  he  sit  ? 

A.  He  shall  sit  upon  the  seat  of  his  majesty. 

Q.  What  shall  the  angels  then  do  f 

A.  They  shall  sound  the  trumpet  with  a  great  noise. 
Q.  What  shall  happen  at  the  sound  of  those  trumpets! 
A.  All  the  dead  shall  arise. 

Q.  Where  shall  the  angels  gather  them  together  ? 
A.  Before  Jesus  Christ. 
Q.  How  shall  Jesus  separate  them  f 

A.  He  shall  separate  them  one  from  another,  as  the 
shepherd  separates  the  sheep  from  the  goats. 

Q.  Where  shall  he  place  the  sheep ;  that  is  to  say,  the  just  f 
A.  He  shall  place  them  on  his  right  hand. 

Q.  Where  shall  he  place  the  goats ;  that  is  to  say,  the  wicked  f 
A.  He  shall  place  them  on  his  left. 

Q.  What  shall  he  say  to  those  on  his  right  ? 

A.  Come,  ye  blessed  of  my  Father,  possess  the  kingdom 
pr'^pared  for  you  from  the  foundation  of  the  world :  for  I 
was  hungry,  and  you  gave  me  to  eat,  &;c. 

Q.  What  shall  he  say  to  those  on  his  left  f 

A.  Depart  from  me,  ye  cursed,  into  everlasting  fire, 
which  was  prepared  for  the  devil  and  his  angels:  for  I  was 
hungry,  and  you  gave  me  not  to  eat,  &c. 

Q.  Where  shall  the  wicked  go  after  this  judgment  f 
A.  They  shall  go  into  everlasting  punishment. 

Q.  Where  shall  the  just  go  to  f 

A.  They  shall  go  into  life  everlasting. 


ARTICLE  VIII. 

I   BELIEVE   IN   THE   HOLY   GHOST. 

Q.  Explain  those  words :  I  believe  in  the  Holy  Ghost 
A.  I  understand  that  there  is  a  third  person  in  God,  who 
is  the  Holy   Ghost ;  who  proceeds  from  the  Father  and 
from  the  Son,  and  who  has  the  same  nature  as  those  two 
pel  sons. 

Q.  How  many  persons  are  the'-e  in  God  ? 
A.  There  are  three. 


li 


106 


DOCTRINAL   CATECHISM. 


Q.  Which  is  the  first  ? 

A.  The  Father,  who  is  the  principle  of  the  other  two 
persons. 

Q.  Which  is  the  second  ? 

A.  The  Son,  who  is  begotten  by  the  Father. 

Q.  Which  is  the  third? 

A.  The  Holy  Ghost,  who  proceeds  from  the  Father  and 
the  Son.  " 

Q.  What  is  meant  by  saying  that  the  Holy  Ghost  bos  the  same 
nature  as  the  other  two  persons  ? 

A.  That  he  is  one  and  the  same  God  with  the  Father  and 
the  Son. 

Q.  Why  is  the  Holy  Ghost  called  Lord  I 

A.  Because  he  is  God,  like  the  Father  and  the  Son. 

Q.  Why  is  he  called  enlivening  ? 

A.  Because  he  gives  us  spiritual  life,  which  is  sanctifying 
grace. 

Q.  Why  is  he  adored  and  glorified  with  the  Father  and  Son? 
A.  Because  he  is  one  and  the  same  God  with  those  two 
persons. 

Q.  Why  is  it  said  that  it  was  he  who  spoke  by  the  prophets  ? 

A.  Because  it  was  he  who  enlightened  them  to  reveal 
what  they  could  not  know  by  their  own  lights ;  either  when 
they  disclosed  things  hidden,  or  predicted  things  to  come, 
and  often  long  before  they  came  to  pass. 

Q.  What  is  it  that  is  especially  attributed  to  the  Holy  Ghost  ? 

A.  To  him  is  attributed  the  sanctificivtion  of  men,  as  the 
creation  of  heaven  and  earth  is  attrib  ited  to  the  Father, 
although  both  acts  are  common  to  the  tnree  persons. 

Q.  Why  is  the  sanctification  of  men  particularly  ascribed  to  the  Holy 
Ghost? 

A.  Because  he  is  a  spirit  of  charity  and  of  love.  It  is  he 
who  infuses  into  our  hearts  that  charity  whereby  we  are 
sanctified.* 

Q.  Are  there  no  other  gifts  attributed  to  him  than  those  of  grace  and 
charity  ? 

A.  Yes ;  all  the  gifts  of  God  and  all  the  effects  of  his 
goodness  are  generally  ascribed  to  him. 

♦  Bom.  y.  5. 


Ii1 


OF   THE   APOSTLES     CREED. 


107 


Q.  What  arc  thoee  other  gifts  t 

A.  The  gift  of  tongues,  the  gift  of  prophecy,  that  of 
curing  the  sick,  or  working  miracles. 

These  gifts  may  be  with  grace,  as  in  the  apostles  and 
the  holy  prophets ;  or  without  grace,  as  in  the  false  proph- 
ets Balaam,  Ca'iaphas,  (fee.  It  is  of  the  latter  that  Our 
Lord  speaks,  when  he  says  :  Many  will  say  to  me  in  that 
day,  Lord,  Lord,  have  we  not  prophesied  in  thy  name,  and 
in  thy  name  cast  out  devils,  and  done  many"  wonderful 
works  in  thy  name  ?  And  then  I  will  profess  unto  them  :  I 
;iever  knew  you  ;  depart  from  me,  you  that  work  iniquity.* 

Q.  On  -what  day  did  the  Holy  Ghost  visibly  descend  on  Jcsua  Christ  ? 
A.  On  the  day  of  his  baptism. 

Q.  In  what  form  f 

A.  In  the  form  of  a  dove. 

Q.  What  day  did  he  visibly  descend  on  the  apostles  f 

A.  The  day  of  Pentecost,  or  Whitsunday. 

Q.  In  what  form  f 

A.  In  the  form  of  fiery  tongues. 

In  the  form  of  a  dove,  to  show  that  he  is  a  spirit  of  purity 
and  holiness. 

In  the  form  of  fiery  tongues,  to  show  that  he  is  a  spirit  of 
charity,  and  that  he  kindles  the  flame  thereof  in  our  souls. 


f". 


HISTORY. 
Of  the  descent  of  the  Holy  Qlxost^—Actt  IL 

Q.  Whither  did  the  apostles  return  after  they  had  seen  Jesus  ascend 
into  heaven  ? 

A.  They  returned  to  Jerusalem. 

Q.  Where  did  they  shut  themselves  up  f 

A.  In  an  upper  room.     This  was  one  of  those  eating- 
rooms  which  were  on  the  upper  floor  of  the  houses. 

Q.  Who  were  there  with  the  apostbs  ? 

A.  The  Blessed  Virgin  and  a  number  of  the  disciples,  in 
all  about  an  hundred  and  twenty.f 

Q.  What  did  they  do,  in  order  to  prepare  for  the  coming  of  the  Holy 
Ghost  f 

A.  They  persevered  in  prayer. 


'  ''I 


*  Bt  Matt  Tii.  22. 


t  Acts  i.  19. 


108 


DOCTRINAL    CATECHISM. 


Q.  What  election  did  tbey  make  during  that  time ! 
A.  The  election  of  St.  Matthias,  to  take  the  place  of 
Judas. 

Q.  What  su.-prislng  event  took  place  on  the  day  of  Pentecost  t 
A.  There  came  on  a  sudden  a  sound  from  heaven,  as  of  a 
mighty  wind  coming,  nnd  it  filled  the  whole  house.        • 

Q.  What  appeared  at  the  same  time  ? 

A,  Cloven  tongues,  as  it  were  of  fire,  which  sat  upon  each 
of  them. 

Q.  With  what  were  they  filled  ? 

A.  1st.  They  were  filled  with  the  Holy  Ghost. 

2d.  They  began  to  speak  with  divers  tongues. 

3d.  They  began  to  publish  the  wonderful  works  of  God. 

Q.  What  surprised  those  who  were  drawn  together  by  that  noise  ? 

A.  That  each  one  heard  them  speak  in  his  own  mother 
tongue,  they  who  before  knew  no  other  than  their  own 
language. 

Q.  How  many  of  the  Jews  were  converted  at  St.  Peter's  first 
preaching  ? 

A.  There  were  three  thousand. 

Q.  How  many  at  the  second  ? 

A.  Five  thousand.  Those  five  thousand  were  converted 
on  the  occasion  of  a  lame  man  being  cured  by  that  apostle 
at  the  gate  of  the  temple. 

Q.  How  did  the  apostles  appear  after  having  received  the  Holy 
Ghost? 

A.  They  appeared  quite  different  from  what  they  were 
before.  From  being  weak,  timid,  and  pusillanimous,  they 
became  strong,  courageous,  and  intrepid. 

Q.  To  what  did  they  con<!tantly  apply  themselves  ? 

A.  To  know  Jesus  Christ,  and  render  testimony  to  him, 

Q.  Did  they  fear  nothing? 

A.  No;  on  the  contrary,  they  rejoiced  in  the  sufferings 
which  they  endured  for  Jesus  Christ.* 

Q.  Who  gave  them  that  strength  ? 

A.  It  was  the  Holy  Ghost,  with  whom  they  were  filled. 


♦  Acts  V.  41. 


OF  TUB  APOSTLES*  CRBED.  109 


i 


inSTORY. 
Of  tbe  church  of  Jerusalem.— ^c^  il.  and  foil.  ah. 

Q.  Were  there  no  other  Jews  converted  than  those  who  were  con- 
verted bv  hearing  St  Peter  ? 

A.  Yes;  there  was  a  great  number  besides;  for  every 
day  the  Lord  iiKireased  their  nuriubeis.  According  as  they 
were  converted,  they  received  baptism. 

Q.  How  (lid  those  fir^jt  Christians  live  f 

A.  They  lived  in  perfect  union,  having  but  one  heart  and 
one  soul. 

Q.  What  did  they  do  to  preserve  that  union  ? 

A.  1st.  They  persevered  in  the  doctrine  of  the  npostlos; 
that  Is  to  say,  hearing  them,  and  in  doing  what  they  taught. 

2d.  They  prayed  every  day  in  the  temple,  with  one 
accord. 

3d.  They  persevered  in  the  communication  of  the  break- 
ing of  bread ;  that  is  to  bay,  the  holy  Eucharist. 

4th.  They  took  their  meat  together  with  gladness  and 
simplicity  of  heart. 

Q.  What  did  they  do  with  their  houses  and  lands  t 

A.  They  sold  them  all,  and  brought  the  price  thereof  to 
the  feet  of  the  apostles. 

Q.  What  use  did  the  apostles  make  of  it ! 

A.  They  distributed  to  each  according  to  his  need ;  hence 
there  were  no  poor  amongst  them. 

Q.  How  did  the  people  regard  those  primitive  Christians  ? 
A.  They  loved  and  honored  them.     Their  conduct  was  a 
perfect  model  of  the  Christian  life. 


HISTORY. 

Of  the  election  of  the  seven  deacons,  and  the  martyrdom  of  St  Stephen^— 

Acta  vL  and  vli. 

Q.  Whom  did  the  apostles  establish,  in  order  to  free  themselves  from 
the  care  of  the  tables ;  that  is  to  s.ny,  the  common  table  and  the  sacred 
t«blc ! 

A.  They  established  seven  deacons,  who  were  seven  men 
of  acknowledged  probity,  full  of  the  Holy  Ghost  and  of 
wisdom. 

10 


1 


no 


DOCTRINAL    CATECHISM. 


Q.  What  did  the  apostlen  rcnerve  to  thcmselyes  t 
A,  Prayer  and  the  ministry  of  the  word. 

Q.  How  wcro  those  seven  meD  ordained  deacons  I 
A.  By  tho  imposition  of  hands  and  the  prayer  of  the 
apostles. 

Q.  What  were  their  functions  ? 

A.  1st.  They  were  charged  with  the  service  of  the  poor. 

2d.  They  distributed  the  holy  Eucharist. 

3d.  They  instructed  and  baptized. 

Q.  Who  was  the  first  of  those  deacons ! 
A.  St.  Stephen. 

Q.  Of  what  was  St  Stephen  full  ? 

A.  He  was  full  of  grace  and  fortitude. 

Q.  What  extraordinary  works  did  he  do  amongst  the  people  ? 
A.  He  did  great  wonders  and  miracles. 

Q.  What  did  the  Jews  do,  seeing  that  they  could  not  resist  the  wis- 
dom and  the  spirit  with  which  he  spoke  ? 

A.  They  seized  him  and  brought  him  before  the  council. 

Q.  How  did  he  appear  to  those  who  were  in  the  council  ? 

A.  His  face  appeared  to  them  like  the  face  of  an  angel. 
He  defended  himself  against  their  false  accusations  by  a 
long  and  learned  discourse. 

Q.  What  did  St  Stephen  see  when  he  had  finished  his  discourse  ? 
A.  He  saw  the  heavens  opened,  the  glory  of  God,  and 
Jesus  Christ  standing  at  the  right  hand  of  his  Father. 

Q.  What  did  his  persecutors  then  do  in  their  unbridled  fury  ? 

A.  They  cast  him  out  of  the  city  and  stoned  him.  The 
witnesses  threw  their  garments  at  the  feet  of  a  young  man 
named  Saul,  afterwards  Paul. 

Q.  What  did  St  Stephen  say  whilst  they  stoned  him  ? 
A.  He  invoked  Jesus,  and  said  :  Lord  Jesus  receive  my 
spirit. 

Q.  For  whom  did  he  pray,  being  on  his  knees  ? 
A.  He  prayed  for  those  who  were  stoning  him. 
And  his  prayer  was  heard  by  Saul,  who  was  soon  after 
converted. 


OF   THE    APOSTLES     CREED. 


Ill 


the 


HISTORY. 
The  apostles  persecuted. — Actt  v.  and/oL  cA. 

Q.  What  (lid  those  Jews  who  would  not  obey  the  Gospel  f 
A.  They  persecuted  the  apoatlcs. 

Q.  What  did  their  chicfa  forbid  the  apostles  to  do  ? 
A.  They  forbade  them  to  speak  of  Jesus. 

Q.  How  did  they  treat  them  for  haviug  disobeyed  t 

A.  They  cast  them   into  prison,  but  an  angel  delivered 

them,  saying:  Go,  and  preach  this  doctrine  of  life  to  tlio 

people. 

Q.  How  did  they  afterwards  ti'cat  them  f 
A.  They  had  them  scourged. 

Q.  How  did  they  receive  this  treatment  ? 

A.  They  received  it  as  a  great  honor,  and  went  from  the 
presence  of  the  council  rejoicing,  that  they  were  accounted 
worthy  to  suffer  reproach  for  the  sake  of  Jesus. 

Q.  What  answer  did  the  apostles  make  when  they  forbade  them  to 
speak  of  Jesus  f 

A.  If  it  be  just  in  the  sight  of  God,  to  hear  you  rather 
than  God,  judge  ye. 

And  on  another  occasion :  We  OMght  to  obey  God 
rather  than  man.  For,  said  they,  we  cannot  but  speak  the 
things  we  have  seen  and  heard. 

HISTORY. 
St  Paul's  conversion.— ilcto  Ix. 

Q.  Who  was  their  most  inveterate  enemy  ? 
A.  A  young  man  named  Saul. 

Q.  What  did  he  do,  in  his  blind  zeal  ? 

A.  He  entered  the  houses,  and  dragged  the  Christians, 
both  men  and  women,  away  to  prison. 

He  breathed  out  threatenings  and  slaughter  against  the 
disciples  of  the  Lord. 

Q.  What  power  had  he  from  the  high  priest  ? 

A.  He  had  a  power  to  go  seek  them  in  Damascus. 

Q.  What  happened  when  he  was  near  Damascus  ? 

A.  He  saw  at  mid -day  a  light  which  struck  him  blind, 
and  he  fell  to  the  ground. 


1-| 


112 


DOCTRINAL    CATECHISM. 


Q.  What  voice  flid  he  hear  at  the  same  time  ? 
A.  He  heard  a  voice  which  said  to  him :  Saul,  Saul,  why 
persecutest  thou  mo  1 

Q.  What  did  Saul  reply  ? 
A,  Who  art  thou,  Lord  ? 

Q.  What  did  the  Lord  say  to  him? 

^.  I  am  Jesus  whom  thou  dost  persecute,  Jesus  adde''  : 
It  is  hard  for  thee  to  kick  against  the  goad ;  that  is  to  say, 
io  resist  me. 

Q.  ii^^hat  did  Saul  say,  trembling  and  astonished  ? 
A.  Lord,  what  wilt  thou  have  me  to  do  ? 

Q.  To  whom  did  the  Lord  send  him  for  instruction? 
A.  He  sent  him  to  Ananias,  who  imposed  hands  on  him, 
restored  him  to  sight,  and  baptized  him. 

He  was  three  days  without  seeing,  eating,  or  drinking. 

Q.  What  did  Saul  do,  as  soon  as  he  was  baptized  ? 

A.  He  began  to  preach  Jesus  in  the  synagogues,  and  con- 
founded the  Jews,  convincing  them  that  Jesus  was  the 
Christ. 


HISTORY. 

The  Gospel  preached  to  the  Samaritans,  then  to  the  Gentiles. — Ada  vlii.  and  z. 

Q.  Where  did  Philip  tlie  deacon  go  to  preach  after  the  martyrdom 
of  St  Stephen? 

A.  He  went  to  Samaria. 

The  Samaritans  were  schismatic  Jews. 

Q.  What  was  the  success  of  his  preaching  ? 

A.  Many  were  converted  and  received  baptism. 

Q.  What  did  the  apostles  do  when  they  heard  of  his  success? 
A.  They  sent  St.  Peter  and  St.  John  thither. 

Q.  Why? 

A.  To  give  them  confirmation.  They  laid  their  hands 
upon  them,  and  they  received  the  Holy  Ghost,  with  the 
gift  of  miracles. 

Q.  To  whom  was  the  Gospel  soon  after  announced  ? 
A.  To  the  Gentiles  ;  that  is  to  say,  to  the  nations  who 
were  not,  till  then,  the  people  of  God. 

Q.  Who  was  the  first  of  the  Gentiles  who  obtained  that  privilege  ? 
A.  A  Roman  captain,  named  Cornelius. 


OF    THE    APOSTLES     CREED. 


113 


hy 


m. 


he 


z. 
am 


ds 
he 


ho 


Q.  What  sort  of  a  man  was  he ! 

A.  1st.  He  was  a  religious  man,  and  one  that  feared  God, 
with  all  his  house. 

2d.  He  gave  much  alm^^  to  the  people. 

Q.  What  did  he  see  one  day  about  the  ninth  hour ;  that  is  to  say, 
about  three  o'clock  in  the  afternoon  ? 

A.  He  saw  in  a  vision  manifestly,  an  angel  of  God,  who 
said  to  him  :  Cornelius. 

Q.  What  said  he  to  the  angel,  being  seized  with  fear  f 
A.  What  is  it,  Lord  ? 

Q.  What  did  the  angel  reply  ? 

A.  Thy  prayers  and  thy  alms  have  ascended  for  a  memo- 
rial  in  the  sight  of  God. 

Q.  What  did  the  angel  afterwards  say  ? 

A.  And  now  send  men  to  Joppa,  and  call  hither  one 
Simon,  who  is  surnamed  Peter,  he  shall  tell  thee  what  thou 
must  do. 

St.  Peter  had  a  vision  at  the  same  tinie,  and  the  Spirit 
warned  him  to  go  at  once  when  he  was  sent  for. 

Q.  What  did  St.  Peter  do,  when,  entering  the  house  of  Cornelius,  he 
found  many  persons  assembled  there  ? 

A.  He  began  to  announce  Jesus  to  them. 

Q.  Wliat  took  place  while  Si  Peter  was  still  speaking  ? 
A.  The  Holy  Ghost  descended  on  all  those  who  heard 
him.     They  spoke  with  tongues,  and  magnified  God. 

Q.  What  did  St  Peter  do,  seeing  what  happened  ? 
-  A.  He  gave  them  baptism. 

Q.  Whither  did  the  apostles  afterwai-ds  go  ? 

A.  They  went  every  where  to  preach  the  Gospel. 

They  first  addressed  themselves  to  the  Jews,  and,  on 
their  refusal,  they  turned  to  the  Ger tiles.  This  is  what 
Jesus  had  commanded  them  to  do  whilst  he  was  yot  with 
them. 

HISTORY. 
Foundation  of  the  churches. 

Q.  What  did  the  apostles  compose  before  they  separated  ? 
A.  They  composed  the  Creed,  as  the  sign  whereby  the 
faithful  should  be  known,  and  to  distinguish  them  from  the 

10* 


1   ij 


11^ 


Il  .1 


114 


DOCTRINAL   CATECHISM. 


Jews  and  from  certain  impostors  who  then  began  to  cor- 
rupt the  doctrine  of  Jesus  Christ. 

Q.  What  does  the  Creed  contain  ? 

A.  It  contains  the  abridgment  of  the  whole  Christian 
doctrine. 

Q.  Where  did  St  James,  the  son  of  Alpheus,  remain  ? 

A.  He  remained  in  Jerusalem,  of  which  he  was  bishop. 

Q.  Whither  did  St.  John  go  to  preach  ? 

A.  Into  Asia  Minor,  and  particularly  to  Ephesus. 

Q.  Whither  did  St.  Paul  go  ? 

A.  To  Syria,  Asia,  Macedonia,  and  Greece. 

Q.  Where  did  the  other  apostles  go  ? 

A.  They  went  wherever  the  Spirit  of  God  conducted 
them. 

Q.  Whicu  of  the  apostles  was  it  that  founded  the  principal  churches  t 
A.  St.  Peter,  as  head  of  the  apostolic  college. 

Q.  Where  did  he  at  fii'st  abide  ? 
A.  He  abode  in  Jerusalem. 

Q.  Where  did  he  afterwards  establish  his  see  ? 

A.  He  established  it  at  Antioch,  the  capital  of  Syria  and 
of  all  the  East. 

He  remained  there  seven  years,  and  it  was  there  that  the 
disciples  of  Jesus  Christ  were  first  called  Christians. 

Q,  Where  did  he  finally  and  irrevocably  establish  his  see  ? 

A.  He  established  it  at  Rome. 

He  remained  there  till  the  time  of  his  death ;  that  is  to 
say,  twenty -five  years. 

Q.  Where  did  St.  Peter  send  St.  Mark,  his  disciple  ? 

A.  He  sent  him  to  found  the  church  of  Alexandria,  then 
capital  of  Egypt.  Thus  St.  Peter  founded  the  churches  of 
the  three  principal  cities  of  the  Roman  empire :  Antioch, 
Rome,  and  Alexandria. 

Q.  Wliither  did  St,  Peter  also  send  his  disciples  to  found  chui'ches? 
A.  He  sent  them  through  all  Italy  and  Sicily. 
The  popes,  his  successors,  sent  them  in  like  manner  into 
Africa,  Spain,  and  Gaul. 

Q.  Whom  did  the  apostles  establish  to  govern  the  churches  which 
they  founded? 

A.  They  established  bishops,  priests,  and  deacons. 


OF    THE    APOSTLES     CREED. 


115 


Bishop  means  inspector  or  steward. 

Priest  means  ancient. 

Deacon  means  minister. 

The  name  of  clerk  has  been  given  to  all  the  ministers  of 
the  Church,  to  show  that  they  were  the  chosen  property  of 
God,  and  that  God  was  their  portion  and  their  inheritance, 
as  was  said  of  the  Lcvites  of  tho  old  law.* 

Q.  Whom  did  the  faithful  obey  ? 

A.  They  obeyed  the  priests  and  the  deacons. 

Q.  Wliom  did  the  priests  and  deacons  obey  ? 
A.  They  obeyed  the  bishops. 
Q.  "Whom  did  the  bishops  obey  ? 
A.  They  obeyed  the  apostles. 
Q.  How  was  St.  Peter  regarded  ? 

A.  He  was  regarded  as  the  chief  of  the  apostles,  estab- 
lished by  Christ  himself. 

Q.  How  has  the  pope,  his  successor,  always  been  regarded  ? 
A.  As  the  first  of  the  bishops. 

Q.  What  has  he,  in  that  capacity,  over  all  the  bishops  ? 
A.  He  has  a  primacy  of  jurisdiction  and  of  divine  right ; 
that  is  to  say,  of  divine  institution. 

Q.  Why  has  he  this  primacy  ? 

A.  Because  he  is  the  visible  head  of  the  Church  and  the 
vicar  of  Jesus  Christ. 

Q.  Who  is  its  principal,  but  invisible  head  ? 
A.  Jesus  Christ. 

HISTORY. 
Of  tho  destruction  of  Jerasslem. 

Q.  What  became  of  Jerusalem,  about  forty  years  after  the  ascension 
of  Our  Lord  ? 

A.  it  was  entirely  destroyed,  as  he  had  foretold. 

Q.  By  whom  was  it  besieged,  and  taken  after  a  long  siege  ? 
A.  By  Titus,  son  of  the  emperor  Vespasian. 

Q.  To  what  did  the  fiimine  reduce  the  inhabitants  of  that  city  ? 
A.  It  reduced  them  to  cat  human  flesh.     Mothers  were 
even  seen  to  roast  and  eat  their  own  children. 
Q.  What  became  of  the  temple  ? 
A.  It  was  reduced  to  ashes. 


V       f 


*  Numbers  xviil.  20;  Deut.  x.  9;  xvill.  2. 


116 


DOCTRINAL   CATECHISM. 


Q.  How  many  of  the  Jews  perished  in  that  siege ! 
A.  Eleven  hundred  thousand.     . 

Q.  "Why  was  that  city  so  treated? 

A.  For  having  shed  the  blood  of  Jesus  Christ  and  of  so 
many  prophets. 

Q.  What  became  of  those  who  escaped  the  siege  ? 
A.  They  were  driven  from  their  country  and  dispersed 
throughout  the  world. 

Q.  In  what  state  have  they  been  ever  since  then  ? 

A.  In  a  state  of  subjection  and  contempt,  odious  to  all  the 
world. 

From  that  day  to  this  they  have  never  been  able  to  re- 
gain possession  of  their  own  land,  nor  to  rule  in  any  country 
of  the  world,  chiefly  because  of  their  deicide. 

HISTORY. 
The  life  of  tlie  apostles. 

Q.  What  did  the  apostles  suflFer  in  preaching  the  Gospel ! 
A.  They  suffered  incredible  hardships. 

Q.  What  were  they  ? 

A.  1st.  They  were  continually  travelling,  and  consequently 
exposed  to  robbers  and  various  other  evils. 

2d.  They  lived  very  poorly  ;  either  by  their  own  labor, 
or  by  the  offerings  of  the  faithful. 

3d.  They  endured  hunger  and  thirst,  cold  and  heat,  and 
all  manner  of  privations. 

4th.  They  added  to  all  this,  fasting,  watching,  and  vol  un- 
ary mortifications,  to  bring  their  bodies  to  subjection,  and 
to  give  an  example  for  the  faithful. 

Q.  How  were  they  treated  by  the  unconverted  Jews  and  Gentiles  ? 

A.  They  were  despised,  calumniated,  and  persecuted. 

They  treated  their  miracles  as  enchantments. 

They  called  them  impostors,  and  regarded  them  as  sedi- 
tious men,  who  disturbed  the  state  by  overthrowing  estab- 
lished religion,  and  introducing  novelties. 

Q.  What  occupation  was  giyen  them  by  those  who  were  converted  ? 
A.  A  great  deal. 


OF    TUB    APOSTLES     CREED. 


117 


Q.  What  was  it  I 

A,  1st.  They  had  to  instruct  and  exhort  them  in  public 
and  in  private. 

2d.  To  baptize,  and  give  them  the  other  sacraments. 
3ci.  To  give  them  bishops,  priests,  and  deacons. 
4th.  To  draw  up  rules  for  their  guidance. 

Q.  Did  the  apostles  lose  sight  of  the  churches  which  they  had  founded 
when  obliged  to  leave  them  ? 

A.  No ;  they  returned  from  time  to  time  to  visit  them. 
If  they  could  not  do  so,  they  sent  their  disciples,  or  vyrrote 
letters,  either  to  confirm  them  in  the  faith,  or  to  correct 
abuses  which  glided  in. 

Q,  Is  that  all  that  the  apostles  had  to  suffer  ? 

A.  No  ;  those  were  but  their  lightest  sufferings. 

Q.  What,  then,  were  the  others  t 

A.  1st.  They  were  often  brought  before  the  judges. 

2d.  They  were  chained  and  thrown  into  prison. 

3d.  They  were  publicly  scourged. 

4th.  They  pursued  them  with  showers  of  stones. 

They  underwent  all  that  Christ  had  predicted  for  them  : 
You  shall  be  hated  by  all  men  for  my  name's  sake ;  but 
they  felt  at  the  same  time  the  assistance  which  he  had 
promised  them. 

Q.  Did  they  not  sink  tinder  so  many  evils  ? 

A.  On  the  contrary,  the  more  they  suffered,  the  greater 
was  their  joy  and  consolation. 

Q.  What  was  it  that  animated  tlaem  amidst  so  many  sufferings  ? 
A.  It   was   the    crown    which  awaited   them   after    the 
combat. 

Q.  How  did  they  e^d  their  lives  ? 

A.  Almost  all  of  them  by  martyrdom.  One  in  one  way, 
one  in  another.  St.  Peter  was  crucified,  St.  Paul  was  be- 
headed, and  so  on  with  the  others. 


.* 


<l 


di- 


ed? 


HISTORY. 
Of  the  Church  persecuted. 

Q.  Was  it  only  the  apobtlcs  who  were  persecuted  ? 
Christians  were  persecuted. 


A.  No ;  all  oi 


♦  St  Matt.  X.  22. 


T3 

J  ( 


l| 


118 


DOCTRINAL   CATECHISM. 


Tai 


Q.  How  long  were  they  persecuted  ? 

A.  For  three  hundred  years  ;  not  continually,  but  at  in- 
tervals. 

The  emperors,  from  time  to  time,  issued  edicts  against 
them. 

Q.  Did  the  Christians,  then,  do  any  hann  ? 

A.  On  the  contrary,  they  did  nothing  but  good.  Their 
life  was  an  example  of  all  the  virtues.  They  were  pious, 
chaste,  and  modest.  They  worked,  prayed,  fasted,  and 
gave  much  alms.  They  healed  the  sick  and  wrought  divers 
miracles. 

Q,  Why,  then,  did  they  persecute  them? 

A.  To  force  them  to  renounce  Jesus  Christ  and  to  worship 
idols. 

Q.  What  punishments  did  they  usually  inflict  upon  them  ? 
A.  1st.  They  banished  them. 
2d.  They  put  them  in  prison. 
3d.  Thay  confiscated  their  goods. 

4th.  They  chained  them,  and  sent  them  to  work  in  the 
mines. 

Q.  What  torments  did  they  employ  when  these  were  found  unsuc- 
cessful ? 

A,  1st.  They  stretched  them  on  the  rack ;  they  hung  them 
up  with  weights  to  their  feet,  and  in  that  state  beat  them 
with  rods ;  they  tore  the  flesh  from  their  bones  with  iron 
combs,  and  burned  their  sides  with  torches. 

2d.  They  burned  them  at  a  slow  fire ;  they  roasted  them 
on  gridirons  ;  they  fastened  them  either  to  beds  or  seats  of 
red-hot  iron. 

3d.  They  tore  the  skin  off  their  face  or  their  whole  body  ; 
thev  cut  off  their  feet  and  hands ;  they  sawed  them  in  two. 

4th.  Thoy  plucked  out  their  eyes,  teeth,  and  nails ; 
they  took  out  their  bowels  still  alive  ;  they  exposed 
them  to  be  torn  by  dogs,  bears,  lions,  and  other  ferocious 
beasts. 

5th.  They  exposed  them  to  the  sun,  rubbed  over  with 
honey,  so  as  to  be  stung  by  the  flies. 

6th.  They  sprinkled  them  with  boiling  oil  or  melted  lead. 
Sometimes  they  cast  them  into  vessels  of  boiling  oil.   They 


OP   THE   APOSTLES     CREED. 


119 


threw  them  from  the  top  of  walls,  or  flung  them  into  the 
sea  with  a  heavy  stone  around  their  neck. 

Q.  What  did  they  do  after  liaving  long  and  often  tormented  them  I 

A.  They  shut  them  up  in  dark,  noisome  dungeons, 
strewed  all  over  with  nails  or  broken  glass. 

Q.  How  did  the  greater  part  end  their  lives? 

A.  By  having  their  heads  cut  off. 


HISTORY. 
Of  the  honors  paid  to  the  martyrs. 

Q.  What  were  those  Christians  called  who  survived  their  toiments  ? 
A.  They  were  called  confessors. 

Q.  Why  were  they  so  called  ? 

A.  Because  they  had  confessed  the  name  of  Jesus  Christ 
before  the  judges. 

CI.  What  were  those  called  who  died  in  their  torments  ? 
A.  They  were  called  martyrs. 

Q.  W^y? 

A.  Because  they  had  rendered  testimony  of  their  faith 
before  the  judges  at  the  price  of  their  blood.  Martyr  is  a 
Greek  word  which  signifies  witness. 

Q.  How  did  i,hey  honor  them  ? 

A.  They  paid  them  very  great  honors. 

Q.  Wliat  honors  did  they  pay  them  ? 

A.  1st.  They   embalmed   them   and   wrapped   them  in 
precious  stuffs. 
Hd.  They  gathered  even  the  drops  of  their  blood. 

3d.  They  assembled  at  their  tombs  every  year,  on  the 
anniversary  of  their  death. 

Q.  Why  did  they  assemble  there  ? 

A.  1st,  To  celebrate  their  memory  with  much  solemnity. 
They  passed  the  night  there  in  prayer. 

2d.  To  thank  God  for  the  strength  which  he  had  given 
them. 

3d.  To  solicit  their  intercession  with  God. 

4th.  To  excite  themselves  to  an  imitation  of  their  virtues. 

Q.  What  was  done  for  those  who  knew  not  how  to  read  ? 

A.  They  represented  their  martyrs  in  churches  by  paint* 
ings. 


.   I 


if 


120 


DOCTRINAL   CATECHISM, 


Q.  How  did  God  declare  himself  for  those  martyrs  f 
A.  By  the  miracles  which  he  w  rought  at  their  tombs. 
He  also  performed  miracles  very  often  at  their  martyr- 
dom, so  that  the  spectators  were  converted,  and  sometimes 
even  the  judges  and  the  executioners. 

Q.  "Were  the  martyrs  ever  seen  to  resist  those  who  gave  them  such 
grievous  torture  ? 

A.  No :  they  joyfully  delivered  themselves  to  torments 
and  to  death. 

They  had  learned  that  it  was  necessary  to  respect  the 
powers  established  by  God,  even  in  the  person  of  the 
wicked. 

Entire  legions  of  Christian  soldiers  were  seen,  like  that 
of  St.  Maurice,  allowing  themselves  to  be  massacred,  rather 
than  turn  their  arms  against  their  prince. 


i 


I 


t.  I 


HISTORY. 
Of  the  peace  given  to  the  Church. 

Q.  Under  what  emperor  did  God  give  peace  to  his  Church  I 

A.  Under  the  emperor  Constantine. 

That  prince  became  a  Christian  after  having  gained  a 
victory  by  placing  all  his  confidence  in  the  cross  of  Christ, 
which  miraculously  appeared  to  him  in  the  air. 

Q.  After  how  many  years  of  persecution  ? 
A.  After  three  hundred  years. 

Q.  What  benefits  arose  from  that  peace  ? 

A.  1st.  The  assemblies  of  the  faithful  and  the  public 
prayers  became  more  frequent  and  more  solemn. 

2d.  Magnificent  churches  were  built. 

3d.  The  number  of  the  ornaments  and  sacred  vessels  was 
increased. 

4th.  Ample  means  were  given  to  the  Church  for  the  carry- 
ing on  of  building  the  lighting  of  the  churches,  and  the  sup- 
port of  the  clergy  and  the  poor. 

5th.  Hospitals  of  every  kind  were  founded. 

Q.  Was  the  fervor  of  the  Christians  as  great  as  it  had  been  during 
^the  persecutions  ? 

A.  No ;  it  relaxed  considerably  in  very  many  persons. 
They  were  no  longer  so  full  either  of  the  contempt  of 
riches,  honors,  and  pleasures,  or  of  the  hope  of  heaven. 


OF    THE    APOSTLES     CREED. 


121 


was 


i 


Q.  Wlmt  did  those  do  who  wislicd  to  proeervo  tlicir  foraicr  fervor  f 
A.  They  retired  into  deserts. 

Q.  What  were  they  called  ? 

A.  They  were  called  monks  or  hermits,  bc<iausc  they 
lived  alone. 

Q.  After  whose  example  did  they  undertake  this  kind  of  life  ? 
A.  After  the  example  of  St.  John  the  Baptist  and  the 
prophets. 

Q.  Where  did  they  dwell  ? 

A.  They  dwelt  in  poor  cells ;  often  in  grottos  hollowed 
in  the  rocks.     Others  retired  to  the  tombs. 

Q.  How  did  they  employ  themselves  ? 

A.  Chit'fly  in  makitig  mats,  baskets,  or  other  light  works 
of  that  kind;  all  in  silence,  praying,  or  meditating. 

Q.  What  austerities  did  they  practice  ? 
A.  Isr.  They  only  eat  once  a  day,  in  the  evening. 
2d.  They  lived  fur  the  most  part  on  bread  and  water. 
3d.  Thoy  passed  a  great  part  of  the  night  in  prayer. 
4th.  They  lay  on  the  hard  ground. 

Q.  In  what  did  they  continually  exercise  themselves  I 
A.  in  the  practice  of  every  virtue. 

Q.  How  did  they  employ  the  surplus  of  their  labors  ? 
A.  They  employed  it  in  giving  alms. 

Q.  What  name  was  given  to  those  who  lived  in  communities  1 
A.  That  of  cenobites. 

Q.  Whom  did  they  obey  ? 

A.  They  all  obeyed  a  superior.  That  superior  was  called 
abbot,  which  is  a  Syriac  word  signifying  father;  sometimes 
'there  were  several  thousand  peisons  subject  to  the  same 
superior  or  abbot. 

Q.  Was  it  only  men  who  embraced  that  mode  of  life  ? 

A.  It  was  also  embraced  by  a  great  number  of  virgins 
and  widows. 

Many  communities  were  formed  both  in  the  cities  and  in 
the  solitudes,  because  that  a  great  number  crowded  thither, 
impelled  by  the  desire  of  consecrating  themselves  to  God. 

11 


122 


DOCTRINAL   CATECHISM. 


ARTICLE  IX. 

TUB   HOLT   OATnOLIO  CIIUBCEI ;   TUB   COMMUNION   07  SAUfTS. 

Q.  What  do  you  understand  by  tho  Church  ? 

A.  I  understand  it  to  bo  tho  assembly  of  the  faithful, 
who,  under  the  control  of  legitimate  pastors,  make  but  one 
and  the  same  body,  of  which  Christ  is  tho  head. 

Q.  Of  whom  is  the  Church  tho  assembly  ? 

A.  It  is  the  assembly  of  the  faithful. 

Q.  Who  are  the  faithful  ? 

A.  1st.  They  are  those  who  profess  the  fliith  of  Christ. 

2d.  Those  who  are  under  the  guidance  of  legitimate 
pastors. 

3d.  Those  who  constitute  but  one  and  the  same  body,  of 
which  Christ  is  the  head. 

Hence,  all  those  who  do  not  profess  the  faith  of  Christ ; 
who  are  not  subject  to  legitimate  pastors  ;  and  who  are  not 
united  to  the  body  of  the  faithful,  such  as  pagans,  infidels, 
Jews,  heretics,  schismatics,  and  excommunicated  persons, 
arc  not  of  the  Church,  although  the  latter,  having  once  been 
united  to  the  body  of  the  faithful,  still  belong  to  it  in  a 
certain  way,  just  as  fugitive  slaves  do  still  belong  to  their 
masters. 

Q.  What      Mth? 

A.  It  is  a  virtue  which  makes  us  believe  in  God,  and  in 
all  the  truths  which  he  has  revealed  to  us,  and  proposes  by 
his  Church  to  our  belief. 

Q.  Wlio  are  the  legitimate  pastors  ? 

A.  They  are  those  who  have  been  established  by  Jesus 
Christ,  or  by  those  whom  he  established. 

Thus,  all  those  who  cannot  trace  their  establishment  up 
to  Jesus  Christ,  or  some  of  those  whom  he  established,  are 
not  legitimate  pastors. 

Q.  What  13  meant  by  saying  that  the  faithful  make  but  one  body  ? 
A.  That  they  are  all  united  together  like  the  members  of 
the  same  body. 

Q.  Why  do  you  add :  uuder  Jesus  Christ,  their  head  ? 
A.  Because  it  is  Jesus  Christ  who  animates  and  conducta 
the  whole  body  of  the  faithful. 


^  M 


•■'* 


OF    THE    APOSTLES     CREED. 


123 


Jesus 


He  ftiiiinntes  it  by  his  Spirit,  and  conducts  it  by  the  light 
which  ho  continually  pours  forth  upon  it.  Each  individual 
member  of  that  body  may  die  by  losing  the  Holy  Ghost, 
and  may  err  by  not  following  the  liglit  given  by  Jesus 
Christ ;  but  the  whole  body  can  neither  die  nor  err,  because 
it  shall  ever  be  animated  by  the  spirit  of  Jesus  Christ,  and 
conducted  by  his  light.  This  is  what  Christ  has  promised 
to  his  Church.* 

Q.  How  do  they  make  but  one  siuglo  body  ? 
A.  In  tour  ways. 

Q.  Which  is  tlie  first? 

A.  In  that  they  all  profess  the  same  faith. 

Q.  What  is  meant  by  professing  the  same  faith  ? 

A.  That  is  to  say,  that  they  have  all  the  same  belief. 

There  is  no  diversity  in  their  belief.  They  oil  believe, 
in  every  part  of  the  world,  all  the  truths  which  God  has  re- 
vealed, and  which  he  proposes  to  us  by  his  Church.  ITiere 
is  perfect  harmony  in  all  that  regards  faith. 

Q.  Which  is  the  second  ? 

A.  Ill  that  they  all  participate  in  the  same  sacraments. 

Q.  What  is  meant  by  saying  that  they  all  participate  in  the  same 
eacramonts  ? 

A.  That  they  have  all  and  every  where  the  use  of  the 
same  sacraments. 

They  all  and  every  where  recognize  the  number  of  seven, 
and  that  they  are  the  means  established  by  Christ  to  sanc- 
tify our  souls. 

Q.  Which  is  the  third? 

A.  In  that  they  have  a  society  and  community  of  prayers. 

Q.  What  does  that  mean  ? 

A.  That  each  of  the  faithful  has  a  share  in  the  prayers  of 
all  the  others. 

Hence  it  is  that  there  is  not  a  moment  in  the  day  or  in 
the  night  in  which  we  do  not  pray,  either  by  ourselves  or 
by  others ;  for  when  the  faithful  pray,  not  only  for  them- 
selves, but  for  all  their  brethren,  what  a  consolation  and 
what  an  advantage  ! 

In  saying  the  Lord's  Prayer,  remark  that  we  do  not  say : 


♦  St.  Matt,  xxviii.  20. 


p\ 


124 


DOCTRINAL   CATECHISM. 


I 


My  Father  give  mc,  but,  Our  Father  give  us,  to  show  that 
wo  pray,  not  only  for  ourselves,  but  also  for  all  the  faithful. 

Q   Wluitistbofourtlif 

A.  In  that  they  have  but  one  and  the  sr.nio  invisible 
head,  who  is  Jesus  Christ,  and  one  visible  head,  who  is  the 
Pope,  the  vicar  of  Jesus  Christ  on  earth,  and  the  successor 
of  St.  Peter. 

Q.  How  many  heads  have  the  fuitbfnl  t 

A.  They  have  two  :  one  invisible,  and  the  other  visible. 

Q.  "Who  is  the  invisible  head  t 

A.  Jesus  Christ. 

It  is  he  who  first  and  principally  presides  in  his  Church, 
from  his  place  in  the  highest  heavens  at  the  right  hand  of 
his  Father. 

Q.  Who  is  the  visible  head  ? 
A.  The  Pope. 

It  is  he  who  presides,  as  vicar  of  Jesus  Christ,  in  his 
name  and  in  his  place,  seated  on  the  chair  of  St.  Peter. 

Q.  Of  wliom  is  the  Pope  successor  f 

A.  He  is  the  successor  of  St.  Peter ;  and  in  that  capacity 
he  enji^ys  all  the  rights  and  all  the  prerogatives  of  St. 
Peter.*  lie  is  not  only  the  head  of  the  faithful,  but  also 
the  pastor  of  pastors. 

He  has  a  primacy  of  divine  right;  that  is  to  say,  by  the 
institution  of  Jesus  Christ,  over  all  the  bishops.  It  is  Peter 
who  still  speaks  through  his  successors. 

To  be  of  the  body  of  the  fiiithful,  it  do^.s  not  suffice  to 
recognize  Jesus  Christ  for  the  invisible  hca'  of  the  Church; 
it  is  also  necessary  to  recognize  the  Pope  for  its  visible  head, 

HISTORY. 

Jesus  Christ  promises  St.  Peter  to  establish  Tiim  as  the  head  of  bis  Church.— 

St.  Matt  xvi.  13. 

Q.  Why  do  you  say  tliat  the  Church  is  holy  t 

A.  Because  Jesus  Christ,  her  head,  is  the  source  of  all 
sanctity  ;  because  her  doctrine  and  her  sacraments  arc  holy; 
and  because  there  are  no  saints  out  of  her  communion. 


Bern.,  lib.  ii.,  Consld.  ch.  8. 


OF    TIIK    APOSTLES     CREED. 


125 


rch.— 

of  all 
holy, 


'I 


Q.  Why  is  Jcaus  Christ,  her  bead,  Iho  s.)urce  of  nil  sanctity  t 
A.  Becuuso  ho  possesses  the  plenitude  thereof,*  ond  that 
from  his  fullness  we  uil  receive. 

Q.  Why  is  tbo  doctrine  of  tlio  Churcli  holy  ? 
A.  Because  it  is  the  very  doctrine  of  Jesus  Christ,  and 
that  she  inculcates  all  the  rules  of  holiness. 

Q.  Why  are  her  ftacraments  holy  f 

A.  Because  they  come  from  Jesus  Christ,  and  give  the 
grace  which  sanctifies. 

Q.  Why  are  there  no  saints  out  of  her  communion  ? 
A.  Because  there  can  be  no  true  sanctity  outside  tho 
Church. 

Q.  Why  I 

A.  Because  all  who  arc  outside  tho  Church  are  separated 
from  Jesus  Christ. 

lie  cannot  have  God  for  his  Father,  says  St.  Cyprian, 
who  has  not  the  Church  for  his  mother ;  and  so  he  is 
separated  from  Jesus  Christ. f 

Q.  Can  any  one  be  saved  outside  the  Church  ? 

A.  No ;  for  outside  the  Church  there  is  no  salvation. 

This  is  the  reason  why  the  Church  was  prafigured  by  the 
Ark,  outside  of  which  no  one  was  saved  from  the  waters  of 
the  deluge  ;J  by  the  house  wherein  tho  paschal  lamb  was 
eaten,  outside  of  which  whoever  eat  it  was  profane;  by  tho 
house  of  Rahab,  of  which  it  is  said  :  Whosoever  shall  go 
out  of  the  door  of  thy  house,  his  blood  shall  be  upon  his 
own  head;§  by  the  tunic  of  Jesus  Christ,  which  had  no 
seam,  and  which  could  only  be  possessed  by  one  person. 

The  first  step  to  bo  taken,  therefore,  in  order  to  attain  to 
holiness,  is  to  re-enter  the  Church,  if  one  has  been  separated 
from  it,  or  has  been  cut  off  from  its  communion  ;  or  to  ask 
for  admission,  if  one  has  never  been  within  the  pale,  because 
out  of  the  Church  there  is  no  true  sanctity,  and  consequently 
no  salvation. 

Q.  What  is  the  meaning  of  the  word  Catholic  ? 
A.  Universal. 


♦  8t  John  i.  14  and  16. 
t  Do  Unit.  Eccl.  Cath. 


11* 


X  ITier.,  Ep.  57  ad  Damas. 
§  Joshua  ii.  19. 


126 


DOCTRINAL    CATECHISM. 


Q.  Why  do  you  say  that  tlie  Church  h  universal  f 

A.  Because  it  is  neither  limited  by  space  nor  by  time;  and 
this  is  a  ■n'erouative  which  none  of  the  sects  vho  have 
separated  from  her  ever  had  or  ever  will  have. 

Q.  What  do  you  mean  by  saying  that  the  Church  is  not  L'mited  by 
space  ? 

A.  I  moan,  that  she  is  spread  throujrhout  all  the  world, 
from  one  extremity  to  the  other.  There  are  very  few 
places  in  the  world  where  there  are  not  some  Catholics ; 
that  is  to  say,  true  believers. 

Q.  What  is  meant  by  saying  that  the  Church  is  not  limite<l  by  time! 

A.  It  is,  that  she  has  always  subsisted  and  shall  always 
subsist. 

She  began  with  the  world,  and  shall  end  only  with  the 
world  ;  because  there  always  were,  and  shall  always  be, 
men  who  profess  to  believe  in  God  and  in  Jesus  Christ. 

From  Adam  to  Moses,  under  the  law  of  nature,  and  from 
Moses  to  Jesus  Christ,  under  the  written  law,  all  men  who 
professed  to  serve  God  in  the  true  religion,  believed  in  God 
and  in  Jesus  Christ  who  was  to  come ;  and  since  the  coming 
of  Christ,  they  have  believed  in  God  and  in  Jesus  Christ 
already  come. 

Q.  Wliat  is  the  Church  called,  to  show  that  she  is  neither  limited  by 
space  nor  time  ? 

A.  She  is  called  Catholic  or  Universal. 

Q.  What  do  you  understand  by  the  sects  who  have  separated  from 
the  Church? 

A.  I  undv^rstand  heretics  and  schismatics. 

Q.  Who  are  the  heretics  ? 

A.  They  are  those  who  obstinately  persist  in  teaching  a 
doctrine  differently  from  the  Church. 

Q.  Who  are  the  schismatics  ? 

A.  They  arc  those  who  separate  from  the  true  Church, 
and  form  a  church  apart. 

Q.  Have  these  sects  the  privilege  of  being  neither  limited  by  time 
nor  space  ? 

A.  No  ;  they  never  had  and  never  shal!  have  it. 
.Q.  Why? 

A.  Because  Jesus  Christ  promised  that  privilege  only  to 
his  Church.* 


I 


♦  St  Matt  xxvlll.  20. 


a 


I 


TH 


OF    THE    APOSTLES     CREED. 


127 


to 


Heretics  and  schismatics  may  indeed  be  in  various  parts 
of  the  world,  but  never  in  all  parts,  because  they  are  always 
limited  by  place. 

They  may  last  for  years,  even  for  centuries,  but  they 
cannot  Inst  for  ever.  We  know  their  beginning,  we  sec 
their  end,  because  they  are  always  limited  by  time.  It  is 
the  Catholic  Church  alone  who  has  that  glorious  privilege 
of  being  every  where  and  at  all  times. 

Q.  Why  is  the  Church  called  apostolic  ? 

A.  1st.  Because  she  was  founded  by  the  apostles.* 

It  is  to  their  zeal  and  to  their  labors  that  all  the  particular 
churches  now  in  existence  are  indebted  for  their  establish- 
ment. 

2d.  Because  she  is  governed  ly  the  succes?jrs  of  the 
apostles. 

There  is  no  Catholic  bishop  who  cannot  trace  back  his 
origin  to  the  apostles,  through  the  line  of  his  predecessors. 

3d.  Because  she  faithfully  preserves  the  doctrine  of  the 
apostles. 

She  now  believes  and  teaches  what  the  apostles,  in  their 
time,  believed  and  taught. 

Q.  Why  18  the  name  of  Roman  added  ? 

A.  To  show  that  she  is  united  to  the  Church  of  Rome,  as 
to  her  centre. 

Q.  Why  is  the  Church  of  Rome  the  centre  of  all  the  churches  ? 

A.  Because  it  is  the  first,  the  principal,  the  mother  and 
the  mistress  of  all  the  others. 

Q,  Why  has  it  this  pre-eminence  ? 

A.  Because  that  its  bishop,  who  is  the  Pope,  is  the  vicar 
of  Jesus  Christ,  the  successor  of  St.  Peter,  and  the  visible 
head  of  the  Church. 

That  Church,  moreover,  is  recognized  as  a  virgin  in  the 
faith  ;  that  is  to  say,  as  having  never  embraced  any  error, 
and  for  having  condemned  them  all  as  soon  as  they  appeared. 

Q.  What  do  you  understand  by  the  communion  of  saints  ? 

A.  I  understand  that  the  faithful,  making  bui  one  body 
here  on  earth,  the  charity  which  unites  them  all  together, 
establishes  amongst  them  a  community  of  spiritual  goods. 


!    is 


Ephes.  ii.  20. 


! 


m 


128 


DOCTRINAL    CATECHISM. 


Q.  How  are  the  faithful  here  on  earth  united  together  ? 
A.  By  charity. 

Q.  What  is  meant  by  charity  ? 

A.  The  holy  love  which  they  have  for  each  other. 

Q.  "Who  infuses  that  love  into  their  heai-ts  ? 
A.  The  Holy  Ghost. 

Q.  What  is  it  that  charity  establishes  aniongst  the  faithful* 
A.  A  community  of  spiritual  goods. 

Q.  What  i's  meant  by  a  community  of  spiritual  goods  I 

A.  That  all  spiritual  goods  are  in  common  amongst  them. 

Just  as  they  are  in  common  amongst  those  who  live  in 

community,  or  have  a  common  purse. 

Q.  Wliat  are  those  spiritual  goods  which  are  common  to  all  the  faith- 
ful? 

A.  1st.  The  infinite  graces  which  Christ  has  merited  for 
us  by  his  acts  and  by  his  sufferings.  Those  graces  are 
usually  communicated  to  us  by  the  sacraments.  They  are 
also  applied  to  us  through  the  holy  sacrifice  of  the  Mass. 

2d.  The  superabundant  satisfaction  of  Jesus  Christ,  the 
Blessed  Virgin,  and  the  Saints.  This  is  what  is  called  the 
treasury  of  the  Church,  whence  she  draws  wherewith  to 
supply  the  deficiency  of  our  satisfaction,  when  she  grants 
us  indulgences. 

3d.  The  graces  which  come  from  all  the  prayers  and  good 
works  done  in  the  Church. 

Q.  Is  it  possible  to  be  poor^in  the  midst  of  so  much  spiritual  wealth  ? 

A.  No  ;  what  belongs  to  some  by  labor,  belongs  to  others 
by  the  charity  which  unites  them  together,  and  which  ren- 
ders them  members  one  of  the  other. 

Some  pray,  meditate,  and  contemplate ;  others  fast,  watch, 
and  mortify  themselves.  These  apply  themselves  to  labor  ; 
those  sing  the  praises  of  God.  Some  are  occupied  in  re- 
lieving the  spiritual  miseries  of  their  neighbor,  others  the 
corporal.  All  these  good  works  are  available  for  all,  be- 
cause that  all  are  united  together  like  th  ^  children  of  one 
family,  or  the  members  of  one  community. 

Q.  WIio  are  they  who  have  no  part  in  these  spiritual  treasures  ? 

A.  Excommunicated  persons  and  those  who  are  out  of 
the  Church.  That  loss  is  incalculable  ;  for  its  extent  is,  of 
course,  proportioned  to  the  value  of  the  goods  lost. 


OF    IHE    APOSTLES     CREED. 


129 


HISTORY. 

Efficacy  of  the  prayers  of  the  faithful  in  the  deliverance  of  St.  Peter.— Acta  xiL 

Q.  Have  not  the  faithful  communion  with  tl)e  saints  iu  heaven  ? 

A.  Yes ;  because  the  charity  which  unites  us  with  them 
establishes  between  us  and  them  an  interchange  of  the 
prayers  which  we  address  to  them,  and  of  the  help  which 
they  give  to  us. 

Q.  Is  it  only  amongst  themselves  that  the  faithful  on  earth  are 
united  ? 

A.  They  are  also  united  with  the  saints  in  heaven. 

Q.  What  unites  them  with  the  saints  ? 
A.  Charity. 

Q.  What  does  charity  establish  between  them  and  ust 

A.  An  intei'change  of  the  prayers  which  we  address  to 

them,  and  the  assistance  which  they  render  to  us. 

These  saints  are  our  brethren  and  our  friends ;  hence  we 

may  address  ourselves  to  them  with  confidence  in  all  our 

wants ;  for  there  are  none  which  they  cannot  remedy  by 

their  intercession  with  God. 

Q.  Have  not  the  faithful  also  a  communion  with  the  souls  in  T)urga- 
tory  ? 

A.  Yes;  because  the  charity  which  unites  us  with  them 
makes  us  feel  their  sufferings,  and  endeavor  to  relieve  them. 

Q.  How  can  we  relieve  them  ? 

A.  By  prayers,  alms,  and  fistinjj,  and  particularly  by  the 
sacrifice  of  the  body  and  blood  of  Jesus  Christ. 

Q.  How  can  the  saints  in  heaven  relieve  those  souls  ? 
A.  By  their  powerful  intercession  with  God. 

Q.  How  is  the  Church  divided  ? 

A.  It  is  divided  into  three  branches,  which  are  still  but 
the  same  Church. 

Q.  What  are  those  three  branches  of  the  same  Church ! 
A.  Tlie  Church  Militant,  the  Church  Triumphant,  and  the 
Church  Suffering. 

Q.  Which  is  called  the  Church  Militant? 
A.  That  which  is  here  on  earth. 

Q.  Why  is  it  called  militant? 

A.  Because  it  combats  the  enemies  of  salvation. 


130 


DOCTRINAL    CATECHISM. 


! 


Q.  Who  arc  those  enemies  ? 

A.  The  world,  the  flesh,  and  the  devil. 

Whoever  wishes  to  gain  a  victory  over  these,  must  be 
continually  on  the  watch,  and  never  cease  to  fight,  not  even 
for  a  moment. 

Q.  Which  is  called  the  Church  Triumphant  ? 
A.  That  which  is  in  heaven. 

Q.  Why  is  it  called  triumphant  ? 

A.  Because  it  triumphs  over  the  enemies  of  salvation. 

Those  enemies  are  the  same  against  whom  they  fought 
while  they  were  on  earth.  They  now  enjoy  the  fruit  of 
their  labors  and  of  their  victory.  The  combat  was  short, 
although  hard,  and  their  reward  is  blissful  and  eternal. 

Q.  Which  is  called  the  Church  Suffering  ? 
A.  That  which  is  in  purgatory. 

Q.  Why  is  it  called  suffering  ? 

A.  Because  it  finishes  the  expiation  of  its  sins  by  rigorous 
sufferings. 

It  is  much  more  profitable  to  do  penance  in  this  world 
than  to  have  it  postponed  to  the  other,  because  the  pains 
of  this  life  are  much  more  supportable  than  those  of  the 
other. 


ARTICLE  X. 


THE   REMISSION   OF   SINS. 


Q.  What  do  you  understand  by  this  article  ? 
A.  I  understand  that  Jesus  Christ  has  established  sacra- 
ments in  his  Church  for  remitting  all  sorts  of  sin. 
Q.  How  many  sorts  of  sin  are  there  ? 
A.  There  are  two  sorts  :  mortal  and  venial. 

Q.  What  sacraments  did  Jesus  Christ  establish  to  remit  these  sins ! 
A.  Baptism  and  penance. 

Q.  What  sin  is  remitted  by  baptism  ? 

A.  In  children,  it  remits  original  sin ;  and  in  adults,  be- 
sides original  sin,  it  remits  all  the  actual  sins  they  might 
have  previously  committed. 

Q.  What  sins  are  remitted  by  penance? 
A,  All  sins  committed  after  baptism. 


OF   THE    APOSTLES     CREED. 


131 


Q.  Is  there  any  sin  ■which  this  sacrament  cannot  remit  t 

A.  No  ;  there  is  none,  of  any  kind  whatsoever. 

Q.  There  arc,  then,  no  sins  irremissible  ? 

yl.  No ;  provided  they  are  submitted  to  the  sacrament 
of  penance,  either  actually  or  by  desire;  but  if  any  one  die 
with  one  mortal  sin  on  the  soul,  without  having  recourse  to 
the  sacrament  of  penance,  then  that  sin  becomes  irremis- 
sible, because  that,  not  having  been  remitted  in  this  world, 
it  cannot  be  in  the  other. 

Q,  Is  there  no  other  sacrament,  except  these  two,  that  remits  sin  ? 

A.  There  is  also  that  of  extreme-unction,  which  wipes 
away  the  traces  of  sin,  and  also  the  sins  themselves,  if  there 
are  any  which  have  not  been  remitted. 

Q.  Who  established  those  sacraments  for  the  remission  of  sins  ? 

A.  It  was  Jesus  Christ.  What  goodness,  what  mercy, 
thus  to  withdraw  us  from  that  hell  which  we  had  so  often 
deserved,  and  to  open  for  us  that  heaven  of  which  we  had 
so  often  rendered  ourselves  unworthy  ! 

Q.  Where  did  he  establish  them  ? 

A.  In  his  Church  ;  and  not  out  of  it.  What  a  happiness, 
therefore,  to  be  in  the  Church !  What  a  grievous  misfor 
tune  to  be  out  of  it ! 

Q.  Who  are  they  -who  administer  these  sacraments ! 

A.  The  priests. 

Any  person  can  give  baptism  in  case  of  necessity,  and 
any  priest,  even  if  he  be  suspended,  can  give  absolution  at 
the  article  of  death. 


ARTICLE  XI. 


THE  EESUaRECTION  OF  THE  FT-ESH. 

Q.  What  do  you  understand  by  this  ai-ticle  ? 

A.  I  understand  that  all  who  died  since  the  beginning  of 
the  world  shall  rise  again  with  the  same  bodies  which  they 
had  in  this  life,  to  be  judged  according  to  their  works. 

Q.  Wlio  shall  rise  st  tlie  last  day  ? 
.A.  All  those  who  have  died  since  the  beginning  of  the 
world,  provided  they  be  not  already  risen,  like  the  Blessed 
Virgin,  whom  the  Church  commonly  believes  to  be  resusci- 


132 


DOCTRINAL    CATECIIISW. 


jji     I 
1 


1     i 


{     t 


I    i 


tated,  and  those  who  arose  with  Christ  at  his  resurrection, 
if  it  be  true,  as  some  assert,  that  they  viid  not  die  a  second 
time. 

Q.  Why  shall  all  the  dead  rise  again  ? 

A.  To  be  judged  according  to  their  works.  Happy,  then, 
those  who  shall  have  their  hands  full  of  good  works ! 

Q.  With  what  bodies  shall  tht»y  rise  again  if 
A.  With  the  same  bodies  which  they  had  in  this  life. 
They  shall  be  the  same  bodies,  but  not  in  the  same  manner. 

Q.  How  shall  the  bodies  of  the  wicked  appear  ? 

A.  They  shall  be  hideous  and  ht)rrible.  The  state  of 
their  guilty  soul  will  appear  on  their  countenance  and  on 
their  whole  exterior. 

Q.  How  shall  the  bodies  of  the  just  appear  ? 

A.  Radiant  with  glory.  The  glory  of  their  soul  shall 
shine  from  all  parts  of  *4,heir  body,  and  be  painted  on  their 
features. 

Q.  With  what  qualities  shall  they  be  clothed? 

A.  V/ith  immortality,  impassibility,  and  other  glorious 
qualities;  that  is  to  say,  with  clearness,  agility,  and  sub- 
tility      (^See  the  vision  of  Ezechiel,  chaj;.  xxxvli.) 

Q.  Before  whom  shall  all  the  dead  appear  ? 
A.  Before  Jesus  Christ. 

Q.  Where  shall  the  good  be  placed ! 
A.  On  his  rijiht  hand. 


r> 


Q.  Where  shall  the  wicked  be  placed  ? 
A.  On  his  left  hand. 

Q.  What  shall  he  say  to  the  good  ? 

A.  Come,  ye  blessed  of  my  Father,  possess  the  kingdom 
prepared  for  you  from  the  foundation  of  the  world. 

Q.  What  shall  he  say  to  the  wicked  ? 

A.  Depart  from  me,  ye  cursed,  into  everlasting  fire,  pre- 
pared for  the  devil  and  his  angels. 

Q.  Where  shall  the  wicked  go? 
A.  Into  eternal  torments. 

Q.  Where  shall  the  just  go  ? 
A.  Into  everlasting  life. 


OF   THE   apostles'    CREED.  133 

ARTICLE  XII. 

AND   LIFE   EVEBLASTINO. 

Q.  Explain  this  last  article. 

A.  It  means  that  the  just,  risen  again,  shall  enjoy  for  all 
eternity  a  life  of  bliss,  and  that,  on  the  contrary,  the  wicked 
shall  suffer  never-ending  torment. 

Q.  Whom  do  you  understand  by  tlie  just  ? 

A.  I  mean  those  who  shall  have  died  in  the  state  of  grace. 

Q.  What  do  you  understand  by  the. just  risen  again? 

A.  I  understand  the  just  whose  souls  shall  be  re-united  to 
their  bodies. 

Q.  What  life  shall  these  enjoy  ? 

A.  A  life  of  eternal  bliss. 

Q.  In  what  does  that  blissful  life  consist  ? 

A.  It  consists  in  seeing  God  as  he  is,  in  loving,  praising 
and  possessing  Him  for  ever  in  the  kingdom  of  heaven.* 

The  more  we  shall  have  labored  for  heaven,  the  greater 
shall  be  our  reward  ;  and  the  saints  shall  be  as  different  in 
glory  as  the  stars  are  in  light.  See  the  description  of  the 
heavenly  Jerusalem,  Apoc.  i.  iv.  v.  vii.  xxi. 

Q.  Whom  do  you  understand  by  the  wicked  ? 

A.  I  mean  those  who  shall  have  died  in  the  state  of  mor- 
tal sin. 

Q.  What  do  you  understand  by  the  wicked  risen  again  ? 

A.  I  understand  the  wicked  whose  souls  shall  be  re-united 
to  their  bodies. 

Q.  What  pains  shall  these  suffer  ? 

A.  Pains  which  shall  never  have  an  end. 

Q.  In  what  do  these  pains  consist? 

A.  In  never  seeing  God,  and  burning  eternally. f 

There  shall  be,  says  Jesus  Christ,  weeprng  and  gnashing 
of  teeth.  These  words  are  repeated  six  times  in  St.  Matthew, 
and  once  in  St.  Luke.J 

The  more  one  has  sinned,  the  more  he  shall  be  tormented, 
and  the  torments  shall  multiply  in  proportion  to  the  sins, 
both  in  number  and  in  quality .§  See  the  history  of  the  rich 
glutton,  St.  Luke  xvi. 

*  1  Cor.  xiii.  12. 

t  St.  Matt  \i\\.  12 ;  xiii.  42  and  50;  xxli.  13 ;  xxiv.  51 ;  xxv.  80. 

i  St.  Luke  xiii.  23.  §  Apoc.  xviii.  7. 

12 


134 


:l 


!   ■        1 


DOCTRINAL   CATECHIBtf. 

CHAPTEE   V. 

OF    THE    SACRAMENTS    IN   GENERAL. 


ARTICLE   I. 


INSTITUTION   OF  THE   SACRAMENTS. 


Q,  What  is  a  sacrament  ? 

A.  It  is  a  sensible  sign  instituted  by  Our  Lord  Jesus 
Christ  for  our  sanotification. 

Q.  Why  do  you  say  that  a  sacrament  is  a  sensible  sign  ? 

A.  It  is  a  sign  because  it  makes  known  to  us  an  invisible 
grace  which  it  operates  in  our  soul ;  and  it  is  sensible,  be- 
cause it  falls  under  our  senses. 

For  example,  the  water  of  baptism,  which  washes  the 
body,  makes  known  to  us  an  invisible  grace  which  purifies 
our  soul.     So  it  is  with  the  other  sacraments. 

Q.  Who  instituted  the  sacraments  ? 

^4.  Our  Lord  Jesus  Christ. 

It  is  only  a  God  who  could  attach  grace  to  certain  sensi- 
ble signs,  because  it  is  only  He  who  is  the  master  and  dis- 
penser of  grace. 

Q.  To  whom  did  Our  Lord  leave  the  power  of  administering  the  sac- 
raments ? 

A.  He  left  it  to  the  apostles. 

Q.  To  whom  did  the  apostles  communicate  that  power  ? 

A.  To  the  Bishops  and  Priests. 

Bishops,  having  the  plenitude  and  the  perfection  of  the 
sacerdotal  power,  administer  all  of  them  without  exception. 
Priests  cannot  give  all  the  sacraments ;  they  can  give  nei- 
ther Confirmation'  nor  Holy  Orders.  Deacons  can  admin- 
ister Baptism  by  a  commission  from  their  superiors  ;  in 
case  of  necessity,  any  one  can  do  it,  provid''*d  they  have  the 
intention  of  doing  it  as  the  Church  does. 

If  there  are  several  persons  present,  it  is  the  most  digni- 
fied person  who  should  give  baptism.  A  father  cannot  bap- 
tize his  own  child  except  in  a  case  of  extreme  necessity ; 
then  he  contracts  no  spiritual  affinity,  as  otherwise  he  would. 


OF    THE    SACRAMK..TS    IN    GENERAL. 


135 


Q.  Why  did  Our  Lord  Jesus  Christ  mstituto  sacraments  t 
A.  To  sanctify  us. 


ARTICLE  IL 


Jesus 


ivisiblo 
ale,  bc- 

hes  the 
purifies 


in  sensi- 
and  dis- 

2  the  sac- 


1  of  the 
cception. 
Ive  nei- 
admln- 
liors  ;  in 
Ihave  the 

)st  digni- 
jinot  bap- 
(ecessity ; 
le  would. 


OF  THE  EFFECT  OF  THK  SACKAMENTS. 

Q.  How  18  it  that  the  sacraments  sanctify  us  ? 

A.  Some  give  us  the  grace  of  justification  which  we  had 
not  before,  such  as  Baptism  and  Penance ;  others  increase 
that  which  we  had  already  received,  such  as  Confirmation, 
the  Eucharist,  and  the  others. 

Q.  What  giace  do  we  receive  fiom  Baptism  and  Penance ! 
A.  The  grace  of  justification. 
Q.  What  is  the  gi-ace  of  justification  ? 
A.  It  is  that  which  makes  us  just. 

Q.  When  ai'e  we  just  ? 

A.  When  the  Holy  Ghost  dwells  in  our  hearts. 

Q.  What  does  the  Holy  Ghost  pour  forth  in  the  heai't  wherein  he 
dwells  ? 

A.  Grace  and  charity.* 

Q.  How  does  God  then  regard  us  ? 

A.  He  regards  us  as  his  friends. 

To  be  a  friend  of  God  is  worth  more  than  all  the  treasures 
of  the  earth,  because  the  friendship  of  God  becomes  in  us  a 
source  of  blessings  for  time  and  for  eternity. 

Q.  What  grace  do  we  receive  from  the  other  sacraments,  such  as 
Confirmation,  the  Eucharist,  and  the  others  ? 

A.  A  grace  which  augments  that  which  we  already  have. 

Q.  What  is  done  by  this  new  grace  ? 

A.  It  renders  us  more  just  than  we  were  before,  that  is 
to  say,  more  holy,  and  more  pleasing  to  God. 

This  should  induce  us  to  receive  the  sacraments  often, 
provided  that  we  receive  them  worthily. 

Baptism  and  Penance  are  called  the  sacraments  of  the 
dead,  because  their  virtue  is  to  raise  to  the  life  of  grace 
those  who  were  dead  to  it.     The  other  sacramcits  are  said 

♦  Eom.  V.  6. 


^     I '  ' 


13C 


DOCTRINAL    CATECHISM. 


i  ■ 


to  be  of  the  living,  because  in  order  to  receive  them  worth- 
ily, it  is  necessary  to  have  the  life  of  grace. 

Q.  Have  tlie  sacraments  no  other  effect  than  that  of  grace  f 

A.  There  are  three  which  also  imprint  a  character  on  the 

soul :  they  arc,  Baptism,  Confirmation,  and  Holy  Orders ; 

hence  it  is  tliat  none  of  these  three  can  be  conferred  a 

second  time. 

Q.  Can  Baptism,  Confirmation,  or  Holy  Orders,  be  received  more 
than  once  ? 

yl.  No ;  they  can  be  received  but  once. 

Q.  Why  so? 

A.  Because  they  imprint  a  character  on  the  soul. 

Q.  What  is  that  character  ? 

A.  It  is  a  spiritual  mark  stamped  indelibly  on  the  soul, 
consecrating  it  to  God  in  a  special  manner.  This  mark 
shall  subsist  eternally  in  the  soul  of  the  just,  for  their  glory 
and  consolation,  and  in  the  soul  of  the  wicked  for  their  con- 
fusion and  despair. 

Q.  What  is  justification? 

A.  It  is  a  change  made  in  us  from  the  state  of  mortal  sin 
to  that  of  grace,  whereby  we  are  made  children  of  God. 

Q.  In  what  state  are  we  before  being  baptized  f 

A.  We  are  in  the  state  of  original  sin. 

This  sin  gives  death  to  the  soul,  as  well  as  the  mortal 
sin  which  is  committed  by  the  sinner's  own  will,  after  at- 
taining the  age  of  reason. 

Q.  In  what  state  does  baptism  place  us? 

A.  In  the  state  of  grace. 

What  a  happy  change  that  is  !  In  the  former  state  we  bore 
the  image  of  the  devil,  and  were  children  of  wrath,  destined 
to  eternal  misery  ;  in  the  latter,  we  bear  the  likeness  of 
Jesus  Christ,  and  are  children  of  benediction,  destined  for 
the  everlasting  joy  of  heaven. 

Q.  What  is  this  change  called  ? 
A.  It  is  called  justification. 

Q.  Into  what  state  do  we  fall  when  we  lose  the  grace  of  baptism  f 
A.  We  fall  back  into  the  state  of  mortal  sin.     This  is  a 

very  wretched  state,  and  one  which  we  cannot  fear  too 

much,  or  take  too  much  care  to  avoid. 


OF  TUB  SACRAMENTS  IK  OEXERAL. 


187 


Q.  To  wlmt  state  aro  wo  restored  by  the  Bacrnmcut  of  penance  t 

A.  Wc  are  restored  to  the  state  of  grace. 

How  good,  how  merciful  is  God,  to  deign  to  restore  ua 
to  his  friendship,  and  to  re-establish  us  in  his  grace,  after  so 
great  ingratitude ! 

Q.  What  19  this  second  change  called  ? 
A.  It  is  also  called  justilication. 

Q.  Whose  children  are  we  made  by  the  grace  of  justification  ?      ^ 

A.  We  are  made  the  children  of  God ;   a  quality   far 

beyond  all  that  we  recognize  as  high  in  this  world,  and 

which  we  ought  to  esteem  infinitely  more  than  all  others, 

since  by  it  we  become  heirs  of  God,  and  co-heirs  of  Christ. 

Q.  Wherein  are  wo  first  made  children  of  God  ? 
A.  In  Baptism.* 

Q.  How  do  we  lose  that  quality  ? 
A.  By  mortal  sin. 

Q.  Wherein  is  that  quality  restored  to  ua ! 
A.  In  the  sacrament  of  Penance. 

Q.  Can  we,  of  ourselves,  dispose  ourselves  for  justification  ? 
A.  No  ;  we  must  be  excited  thereto,  and  also  assisted  by 
an  interior  movement  of  the  Holy  Ghost. 

Q.  To  what  state  is  our  soul  reduced  by  a  single  mortal  sin  I 
^.  To  a  state  of  death. 

Q.  What  life  lias  it  lost  ? 

A.  It  has  lost  the  spiritual  life  of  grace,  though  it  still  re- 
tains its  natural  life,  which  consists  in  thinking  and  willing. 

Q.  Can  we,  by  ourselves,  emerge  from  that  state  of  death  ? 
A.  No ;  we  cannot,  without  the  assistance  of  the  Holy 
Ghost. 

Q.  What  .assistance  do  we  require  for  that  ? 
A.  We  must  be  excited  and  assisted  by  an  interior  move- 
ment of  the  Holy  Ghost. 

Q.  What  does  that  interior  movement  of  the  Holy  Ghost  produce  in 

U9'< 

A.  It  produces  holy  thoughts  and  holy  desires ;  remorse 
of  conscience ;  sentiments  of  fear ;  thoughts  which  repre- 
sent to  us  the  deformity  of  sin  and  the  beauty  of  virtue  ;  a 
desire  to  come  forth  from  sin  and  embrace  virtue. 


!■ 


♦  Eom.  vlil. 
12* 


!  I 


188 


DOCTRINAL   CATfiCIIISM. 


: 


HISTORY. 
Of  St.  Peter  delivered  from  prison.— ilcto  zxU.  9. 

Q.  Wlmt  dispositions  nrc  necessary  for  being  justified  f 
A.  They  are  six  in  number. 

Q.  Which  is  the  first? 

A.  To  believe  all  that  God  has  revealed  and  promised  to 
us,  especially  the  justification  which  Christ  merited  for  us 
by  his  redemption. 

Q.  Wlmt  must  the  sinner  believe  in  order  to  bo  justified  ? 

A,  He  must  believe  all  that  God  has  revealed  and  prom- 
ised to  us. 

That  there  is  one  God  in  three  persons ;  that  the  second 
became  man,  and  suffered  death  for  us;  that  there  is  a 
heaven,  a  hell,  a  purgatory,  and  all  the  other  articles  of 
faith. 

Q.  What  must  be  specially  believe  ? 

A,  The  justification  which  Christ  has  merited  for  us  oy 
his  redemption. 

Q.  What  is  meant  by  his  redemption  ? 

A,  His  suffering  for  us  as  man,  and  giving,  as  God,  an  in- 
finite value  to  his  sufferings. 

Q.  Wherein  is  contained  all  that  God  haa  revealed  and  promised  to 
us? 

A.  In  scripture  and  tradition ;  that  is  to  say,  in  the  written 
and  unwritten  word  of  God. 

For  want  of  this  disposition,  all  those  who  do  not  believe, 
such  as  pagans,  infidels,  Jews,  and  heretics,  cannot  be  justi- 
fied so  long  as  they  remain  in  that  state. 

HISTORY. 
Conversion  of  the  eunuch.— ^c<«  viil.  26. 

Q.  Which  is  the  second  ? 

A.  It  is  to  fear  the  justice  of  God,  because  of  our  sins. 

Q.  What  must  the  sinner  fear,  becaues  of  his  sins  ? 

A.  He  must  fear  the  justice  of  God. 

Q.  What  do  you  understand  by  the  justice  of  God  ? 
A.  The  severity  with  which  God  punishes  sin. 


OF  TUB  SACRAMENTS  IN  GENERAL. 


139 


Q.  How  (Iocs  Oo<l  punish  s'ui  in  this  life ! 

A.  By  tciiiponil  chastisements.  Witness  the  deluge,  the 
buniing  of  SoUoni,*  uiid  many  other  instances  recorded  in 
Scripture. 

Q.  How  does  God  punish  mn  in  the  other  life  f 

A,  Hy  cti'rnal  torments.  If  he  would  excite  in  himself  a 
salutary  fear,  the  sinner  would  do  well  to  descend  in  spirit 
into  hell,  and  consider  the  eternal  flames  kindled  by  tho 
breath  of  the  wrath  of  God,  and  prepared  for  sinners. 


!  ' 


HISTORY. 

8t.  Theresa  beholds  the  place  which  alio  had  hollowed  for  herself  in  helL    {See  Lcr 

life,  chap,  zxxii.) 

Q.  Wliich  is  the  third  ? 

A.  It  is  to  hope  that  the  mercy  of  God  will  give  us  par- 
don through  the  merits  of  Jesus  Christ. 

Q.  What  must  the  sinner  afterwards  liope  ? 

A.  lie  must  hope  fur  the  pardon  of  his  sins. 

Q.  From  what  must  he  hope  for  that  pardon  ? 
A.  From  the  mercy  of  God. 

Q.  Tlirough  what  merits ! 

--1.  Through  the  merits  of  Jesus  Christ. 

Q.  Why  do  you  say  from  the  mercy  of  God,  and  not  from  God ! 

A.  To  show  that  God  is  not  bound  to  pardon  any  one. 

He  did  not  pardon  the  angels,  and  if  he  pardons  men,  it 
is  purely  through  his  goodness ;  but  as  he  has  promised  it, 
in  his  mcicy,  to  all  who  truly  repent,  we  have  every  reason 
to  hope. 

Q.  Why  do  you  say  through  the  merits  of  Jesus  Christ  ? 

A,  Because  God  only  grants  pardon  through  those  merits. 

It  is  necessary  to  place  much  reliance  on  the  merits  of 
Jesus  Christ. 

After  the  sinner,  then,  has  considered  the  eternal  fire  of 
hell,  in  order  to  excite  him  to  fear,  he  ought,  in  order  to 
conceive  a  true  hope  of  forgiveness,  to  cast  his  eyes  on  the 
infinite  mercy  of  God  and  on  Jesus  Christ  crucified,  con- 
sidering that  he  holds  out  his  arms  to  embrace  him,  that  he 


I-;' 


♦  Gen.  vli.  xix. 


1<i 


:i         !" 


M! 


II 


n     ,' 


140 


DOCTRINAL   CATECHISM. 


bows  down  his  head  to  give  him  the  kiss  of  peace,  that  he 
sheds  his  blood  to  wash  him,  and  that  he  presents  to  him 
his  side,  opened  to  receive  him  to  his  heart. 

EXAMPLE. 
Judos  Is  lost,  for  having  fallen  Into  despair.— /S'^.  Matt,  xxvil.  8. 

Q.  Which  is  the  fourtli? 

A.  It  is  to  begin  to  love  God  as  the  source  of  all  justice. 

Q.  What  must  the  sinuer  do  after  having  feared  and  hoped  ? 

A.  He  must  begin  to  love  God.  A  perfect  and  consum- 
mate love  is  not  at  first  demanded  of  him. 

Q.  How  must  he  love  God  ? 

A,  As  the  source  of  all  justice. 

Q.  What  do  you  mean  by  the  source  of  all  justice? 

A.  I  mean,  as  the  source  of  all  grace  and  of  all  sanctity. 

The  sinner  then  fd  is  his  unha^'py  state ;  he  desires  to 
come  forth  from  it,  and  seeing  that  he  cannot  do  so  without 
participating  in  the  grace  and  sanctity  which  he  sees  in  God 
as  in  their  source,  he  is  disposed  towards  him,  and  begins 
to  love  hiin. 

EXAMPLE. 
Conversion  of  tbe  sinful  woman.— ^f.  Luke  vll. 

Q.  Which  is  the  fifth  ? 

A.  It  is,  in  consequence  of  that  love,  to  conceive  hatred 
and  detestation  for  sin,  and  to  repent  of  it. 

Q.  What  must  be  the  fruit  and  the  consequence  of  this  beginning  of 
the  love  of  God  ? 

A.  1st.  It  is  to  conceive  hatred  and  detestation  for  sin. 

Because  it  is  imposiiible  to  love  God  and  not  to  hate  and 
detest  what  is  contrary  to  him. 

2d.  To  repenl;  of  it. 

How  is  it  possible  to  love  God,  and  not  be  inconsolable 
for  having  offended  him  ? 

EXAMPLE. 
Of  St.  Peter  touched  with  true  repentance.— ^f.  Matt.  xxvl.  76. 

Q.  What  is  the  sixth  ? 

A.  It  is  to  take  a  resolution  of  beginning  a  new  life,  and 
of  faithfully  observing  the  commandments  of  God. 


OF  THE  8ACRAMKNT8  iN  GENERAL. 


141 


?1 


Q.  "What  resolution  must  the  sinner  then  take  I 

A.  1st.  Of  beginning  a  new  life. 

2d.  Of  faithfully  observing  the  commandments  of  God. 

Q.  What  is  a  new  life  ? 

A.  It  is  a  life  entirely  different  from  that  which  he  before 
led. 

Q.  What  life  did  he  before  lead ! 
A.  lie  led  a  life  of  sin. 

Q.  What  life  must  he  henceforward  lead ! 
A.  A  life  of  sanctity. 

Q.  How  must  he  observe  the  commandments  of  God ! 
A.  He  must  observe  them  faithfully. 

Q.  What  is  meant  by  faithfully  ? 

A.  That  ho  must  be  ready  to  die  rather  than  violate  any 
one  of  them. 

EXAMPLE* 

New  life  of  St.  Paul  after  his  conversion. — Acta  \x. 

Constancy  of  the  old  man  Eleazar  and  tlie  seven  Maccabees. — Mac.  vi  and  vIL 

Of  Susanna.— /)(ni.  xiii. 

Of  the  three  children  in  the  furnace. — Dan.  iii. 

Of  Daniel  in  the  lion's  den.—JMm.  vi. 


ARTICLE   III. 


ON   THE   NUMBER    OF   THE   SACRAMENTS. 

Q.  Were  there  sacmmeuts  prior  to  the  time  of  Jeaus  Christ? 
A.  Yes  ;  for  they  were  at  all  times.* 

Q.  What  were  those  of  the  old  law  ? 

A.  Circumcision,  the  paschal  lamb,  and  a  great  number  of 
purifications. 

Q.  What  is  become  of  all  those  sacraments  ? 

A.  They  ceased  at  the  death  of  Jesus  Christ. 

Q.  Why  ? 

A.  Because  of  their  insufficiency  to  procure  salvation. 

They  had  no  virtue  in  sanctifying  man  ;   they  did  but 


♦  SL  Aug.  lib.  six.  contra  Faust,  ch.  11. 


n:\ 


I       K 


142 


DOCTRINAL    CATECHISM. 


pu!ify  him  exteriorly.     They  did  indeed  give  promise  of 
the  Saviour,  but  they  did  not  give  salvation.* 

Q.  What  sacraments  did  Jesus  Chriat  substitute  for  them ! 
A.  The  sacraments  of  the  new  law. 
Which  are  much  more  efficacious,  more  useful,  more  easy, 
and  fewer  in  number. f 

Q.  How  many  sacraments  aic  there ! 
A.  There  are  seven. 

Q.  What  are  they  ? 

A.  Baptism,  Confiriv^ation,  Penance,  Eucharist,  Extreme 
Unction,  Holy  Orders,  and  Matrimony. 

Q.  Why  did  Jesus  Christ  establish  the  seven  sacraments  ? 

A.  To  provide  for  the  various  spiritual  wants  of  his  Church. 

Q.  Why  Baptism  ? 

A.  To  give  us  a  new  birth  in  Jesus  Christ. 

Q.  Why  Confirmation  ? 

A.  To  strengthen  us  in  our  faith. 

Q.  Why  Penance  ? 

A.  To  heal  all  the  spiritual  ailments  of  our  soul. 

Q.  Wliy  the  Eucharist  ? 

A.  To  increase,  confirm,  and  preserve  the  spiritual  life 
within  us. 

Q.  Why  Extreme  Unction  ? 

A.  To  sanctify  the  last  moments  of  our  life. 

Q.  Why  Holy  Orders  ? 

A.  To  give  pastors  and  ministers  to  the  Church. 

Q.  Why  Matrimony  ? 

A.  To  provide  children  for  the  Church,  so  as  to  perpetuate 
her  existence  through  all  time. 

Q.  How  do  those  sacraments  produce  such  admirable  effects  ? 

A.  By  the  virtue  which  Jesus  Christ  has  attached  to  them. 

Q.  Whence  comes  that  virtue  ? 

A.  From  the  merits  of  Jesus  Christ. 

What  respect  should  we  not  have  for  those  sacraments, 
which  are  so  many  means  invented  by  the  love  of  a  God 
for  communicating  his  merits  to  us,  and  with  what  thanks- 
giving should  wc  not  receive  them ! 


♦  St.  Aug.  In  ra.  73. 


tib. 


I 


OF  THE  SACUAMKNTS  IN  OKNERAL. 


143 


of 


aaji 


Q.  Are  there  no  more  than  seven  sacraments  ? 

A.  No,  the  Church  recognizes  no  others. 

Holy  water,  blessed  brerd,  the  ceremony  of  washing  the 
feet  on  Maundy-Thursday,  &c.,  are  all  holy  thhigs,  but 
not  sacraments. 


emo 


jrch. 


a  life 


jtuat© 


them. 


nents, 
a  God 
lanks- 


ARTICLE  IV. 

ON  THE  CEREMONIES   OF  THE  SACRAMENTS. 

Q.  "Why  does  the  Church  make  use  of  several  ceremonies  in  the  ad- 
iL»jiistratiou  of  the  sacraments  ? 

A.  To  make  us  sensible  of  their  excellence  and  holi- 
ness, and  to  excite  us  to  receive  them  with  more  devotion 
and  respect. 

Q,  What  is  the  first  reason  for  which  the  Church  makes  use  of  cere- 
monies in  the  administration  of  the  sacraments  ? 

A.  To  make  us  sensible  of  their  excellence  and  sanctity. 

Q.  In  what  consists  the  excellence  of  the  sacraments  ? 

A.  In  that  their  virtue  surpasses  that  of  all  creatures. 

To  close  hell,  to  open  heaven,  to  vanquish  the  devils,  and 
to  purify  souls :  these  are  th3ir  virtues.  There  is  no  creature 
which  has  any  virtue  like  unto  them. 

Q.  In  what  consists  the  sanctity  of  the  sacraments  f 

A.  In  that  they  arc  the  instruments  ectablished  by  Jesua 

Christ  to  sanctify  us. 

Baptism  and  Penance  give  us  the  grace  of  justification, 

and  the  others  augment  that  grace  within  us. 

Q.  Wliat  is  the  second  reason  why  the  Ohm*ch  makes  use  of  ceremonies 
in  administering  the  sacraments  ? 

A.  To  excite  us  to  receive  them  with  more  devotion  and 
respect. 

Although  we  are  acquainted  with  the  excellence  and 
sanctity  of  the  sacraments,  yet  if  they  were  deprived  of  the 
ceremonies  by  which  they  are  accompanied,  they  would 
strike  us  less  and  make  less  impression  on  our  minds. 
These  ceremonies  elevate  and  enhance  their  excellence  and 
sanctity,  with  regard  to  us  who  are  susceptible  '/  what 
strikes  all  the  senses. 


Lr 


I    Jl 


i  ill 


n 


I  i 


144 


DOCTRINAL    CATECHISM. 


Q,  What  do  theae  ceremonies  signify ! 

A.  They  s^ignify  three  things  : 

1st.  The  dispositions  with  which  we  ought  to  receive  the 
sacraments  ;  2cl,  the  eflfectf  'vhich  they  produce  in  our  souls ; 
3d,  the  obligations  which  they  impose  upon  us. 

Q.  What  is  the  firet  thing  which  these  ceremonies  signify  ? 

A.  The  dispositions  wherewith  we  ought  to  receive  the 
sacraments. 

For  instance,  tlie  ornaments  worn  by  the  priest  point  out 
the  Virtues  necessary  for  approaching  the  holy  altar;  the 
amice,  recollection  and  restraint  in  our  looks  ;  the  alb,  in- 
nocence and  purity  ;  the  cincture,  continence  and  chastity  ; 
the  maniple,  patience ;  the  stole,  the  sweetness  and  light- 
ness of  the  yoke  of  Christ ;  the  chasuble,  the  assemblage  of 
all  virtues;  and  so  on  with  the  others. 

Q.  Wliat  ia  the  second  thing  signified  by  these  ceremonies  ? 

A.  The  effects*  which  they  produce  in  our  souls. 

For  example,  in  Baptism,  the  exorcisms,  which  are  accom- 
panied by  the  breathing  of  the  priest  and  several  repetitions 
of  the  sign  of  the  cross,  shows  that  the  demon  is  expelled  by 
the  breath  of  God  and  the  merits  of  Christ's  blood.  The 
different  unctions  made  on  the  baptized  person,  show  that 
grace  sweetens  the  yoke  of  Jesus  Christ,  and  renders  it  light 
and  lovely ;  and  so  with  all  the  others. 

Q.  What  is  the  third  thing  signified  by  these  ceremonies  ? 

A.  The  obligations  which  they  impose  upon  us. 

In  Baptism,  the  white  robe  indicates  the  obligation  in- 
curred by  every  baptized  person,  of  preserving  the  inno- 
cence just  received;  the  lighted  taper  placed  in  the  hand, 
shows  the  obligation  of  preserving  always  a  luminous  faith, 
accompanied  by  the  fire  of  charity.  In  Confirmation,  the 
slap  given  by  the  bishop  shows  the  obligatioii  of  bearing 
insult  and  injuries  with  patience. 


iiiii 


OF    BAPTISM. 


145 


CHAPTEE    VI. 


OP    BAPTISM. 


faith, 

n,  the 

)earuig 


Q.  Which  is  Uie  first  of  the  sacriuncnts  ? 
A.  Baptism. 

Q.  Why? 

A.  Because  there  can  be  none  received  before  Baptism. 

It  is  Baptism  which  gives  us  a  right  to  the  others,  by  in- 
troducing us  into  the  Church.  Whilst  we  are  not  there,  we 
have  no  right  to  any  ;  this  is  the  gate  whereby  all  must  pass 
to  arrive  at  the  others. 

Q.  Which  is  not  only  the  first,  but  the  most  necessary  of  the  sacra- 
ments? 

A.  h  is  Baptism. 

Q.  Why? 

A.  Because  without  Baptism  no  one  can  be  saved. 

Amen,  amen,  I  say  to  thee,*  unless  a  man  be  born  again 
of  water  and  the  Holy  Ghost,  he  cannot  enter  into  the  king- 
dom of  God. 

Wc  shall  explain,  hereafter,  how  Baptism  may  be  sup- 
plied. 

Q.  What  is  Baptism  ? 

A.  It  is  a  sacrament  which  regenerates  us  in  Jesus  Christ, 
by  giving  us  the  spiritual  life  of  grace,  and  which  makes  us 
children  of  God  and  of  the  Church. 

Q.  What sacrjiment  is  it  that  regenerates  us  in  Jesus  Christ? 
A.  It  is  Baptism. 

Q.  What  is  meant  by :  regenerating  in  Jesus  Christ  ? 

A.  That  it  gives  us  a  new  birth  in  Jesus  Christ. 

Happy  birth,  which  brings  us  so  many  blessings,  instead 
of  the  numerous  evils  attendant  on  our  first  birth  ! 

Q.  How  does  Baptism  give  us  a  new  birth  in  Jesus  Christ  ? 

A.  By  giving  us  the  spiritual  life  of  grace. 

We  then  pass  from  death  to  life,  from  the  spiritual  death 
of  sin  to  the  spiritual  life  of  grace. 


,f '  \ 


m 


*  SU  John  ili.  5. 

13 


146 


DOCTRINAL   CATECHISM. 


Q.  What  is  that  spiritual  life  of  grace  ? 

A.  It  is  a  life  of  faith,  hope,  and  charity. 

We  were  previously  without  faith,  without  hope,  without 
charity  ;  we  receive  in  Baptism  the  habit  of  those  three  vir- 
tues, together  with  the  other  gifts  of  the  Holy  Ghost,  and 
as  soon  as  we  are  able  to  do  so,  we  ought  to  produce  acts 
thereof,  and  to  live  every  day  according  to  what  faith 
teaches,  what  hope  promises,  and  what  charity  dictates. 

Q.  Of  whom  Joes  Baptism  make  us  children  ? 

A.  It  makes  us  children  of  God  and  of  the  Church. 

Q.  What  right  do  we  receive  from  our  quality  of  cliildi'en  of  God ! 

A.  The  right  of  calling  God  our  Father,  and  styling  our- 
selves his  heirs. 

What  a  sublime  dignity  do  we  thus  acquire,  and  how  rich 
the  inheritance  to  which  we  are  called  ! 

Q.  What  right  do  we  receive  from  our  quality  of  children  of  the 
Church  ? 

A.  We  become  entitled  to  all  her  spiritual  goods,  which 
are  the  sacraments,  the  word  of  God,  the  prayers  and  good 
works  of  the  faithful. 

Q.  How  is  it  that  this  grace  gives  us  spiritual  life  I 
A.  By  uniting  us  with  God  who  is  the  spiritual  life  of  our 
soul,  as  the  soul  is  the  life  of  the  body. 

Q.  With  whom  does  grace  unite  us  ? 

A.  It  unites  us  with  God,  who  is  the  life  of  our  soul, 

Q.  How  is  God  the  life  of  our  soul  ? 

A.  As  the  soul  is  the  life  of  the  body. 

Behold  all  that  the  soul  does  in  the  body  for  the  life,  the 
motions,  and  the  natural  actions :  God  does  as  much  in  our 
Boul,  for  its  life,  its  motions,  and  its  supernatural  actions. 

He  who  could  describe  the  beauty  and  the  glory  of  a  soul 
united  with  God,  and  participating  in  the  beauty  and  in  the 
glory  of  the  Divinity  itself,  might  also  describe  the  hideous- 
ness  and  deformity  of  a  soul  separated  from  its  God,  and 
participating  in  the  hideousness  and  deformity  of  the  devil. 
The  most  loathsome  and  disfigured  corpse  is  not  so  horrible 
to  look  upon. 

Q.  Does  Baptism  efface  all  sin  ? 

A.  Yes;  in  children  it  effaces  original  sin,  and  in  adults. 


OF    BAPTISM. 


147 


adults, 


besides  original  sin,  it  effaces  all  the  actual  sin  which  they 
may  have  committed  before  being  baptized. 

Q.  What  does  Baptism  efface  in  children  ? 
A.  It  effaces  original  sin. 

Q.  Why  does  it  only  efface  original  sin  ? 

A.  Because  it  is  the  only  sin  of  which  they  are  guilty. 
Not  having  the  use  of  reason,  they  can  be  guilty  of  no 
other. 

Q.  What  does  Baptism  efface  in  adults  i 

A.  It  effaces,  bendes  original  sin,  all  the  actual  sin  of 
which  they  may  be  guilty. 

Q.  What  do  you  understand  by  adults  ? 

A.  I  understand  all  those  who  have  the  use  of  reason. 

Q.  In  what  dispositions  must  adults  be  in  order  to  receive  the  remis- 
sion of  all  their  sins  in  Baptism  ? 

A.  1st.  They  must  ask  for  Baptism  and  have  the  will  to 
receive  it ; 

2d.  They  must  be  instructed  in  the  Catholic  doctrine, 
which  they  must  believe  and  publicly  profess; 

3d.  They  must  be  truly  converted,  and  have  a  sincere  re- 
gret for  their  past  sins  ; 

4th.  They  must  begin  to  love  God  as  the  source  of  all 
justice ; 

5th.  They  must  have  a  firm  purpose  of  leading  a  new  life 
and  of  faithfully  observing  the  commandments  of  God. 

Q.  Arc  they  obliged  to  confess? 

A.  No  ;  for  before  Baptism  no  sacrament  can  be  received. 

Q.  Does  Baptism  remit  all  the  penalties  due  to  sin  ? 
A.  With  regard  to  actual  sin,  it  remits  all  the  temporal 
and  eternal  punishments. 

Q.  How  many  sorts  of  actual  sins  are  there  ? 

A.  There  are  two  sorts  :  mortal  and  venial. 

Q.  What  punishment  does  venial  sin  deserve  ? 
A.  It  deserves  temporal  punishment. 

Q.  What  punishment  does  mortal  sin  deserve  ? 
A.  It  deserves  eternal  punishment. 

Q.  Wherein,  after  Baptism,  is  mortal  sin  remitted,  with  the  eternal 
punishment  which  is  its  due  ? 

A.  In  the  sacrament  of  Penance. 


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i  ;iM  (II 


148 


DOCTRINAL    CATECHISM. 


Q.  Does  there  r<'maln  nofliing  more  to  suffer  after  that  remission  of 
sin,  aud  its  oternnl  punishment  ? 

A.  Tln-iro  usually  remains  a  temporal  punishment  to  be 
undergone  either  in  this  life  or  the  next. 

Q.  Does  there  remain  a  similar  punishment  after  Baptism ! 
A.  No;  none  whatever. 

Q.  Why  does  there  remain  none  ? 

A.  Because  Baptism  remits  all  punishment,  temporal  and 
eternal. 

Hence  it  is  that  on  some  there  is  a  penance  impose<l,pro- 
porti(»nate  to  the  numher  and  magnitude  of  their  sins,  and 
on  others  none  of  any  kind. 

Q.  And  -why  this  different  treatment  ? 

A.  It  is  because  those  who  sin  after  Baptism  are  much 
more  culpable  than  those  who  sin  before  it.  The  latter 
have  sinned  in  ignorance,  not  having  tasted  of  the  heavenly 
gift,  while  the  others  have  sinned  knowingly,  after  having 
partaken  of  the  heavenhj  gift ;  it  is  this  that  renders  some 
more  guilty  than  others,  and  gives  rise  to  different  treat- 
ment.* 

Q.  What  punishment  does  it  remit  with  regard  to  original  pin  ? 

A.  It  remits  the  eternal  punishment,  but  does  not  do  away 
with  the  consequences  of  that  sin. 

Q.  What  punishment  does  original  sin  deseiTe  ? 

A.  It  deserves  eternal  punishment.  Hence,  any  one  who 
dies  without  Baptism  shall  undergo  eternal  pains. 

How  great  should  be  our  gratitude  to  God  for  having 
given  us  the  grace  of  Baptism  ! 

Q.  What  does  Baptism  with  regai'd  to  those  eternal  pains  which  this 
sin  disserves? 

A.  It  remits  them  entirely. 

Q.  What  is  it  that  Baptism  does  not  take  away  f 
A.  The  consequences  of  SiJi. 

Q.  What  are  those  consequences  ? 

A.  They  are  ignorance  and  concupiscence,  the  miseries  of 
life,  and  the  necessity  of  dying. 

Q.  What  is  ignorance  ? 

A.  It  is  the  state  in  which  we  are  born,  knowing  nothing, 
and  learning  only  with  toil  and  trouble. 

*  nob.  Ti.  4. 


OF    BAPTISM. 

Q.  What  is  concupiscence  f 

A.  It  is  the  inclination  to  sin. 


149 


Q.  What  are  the  miseries  of  life  f 

A.  All  the  pains  and  trouble?  to  which  each  one  is  sub- 
jected. 

Q.  What  is  the  necessity  of  dying  I 

A.  It  is  the  obligation  under  which  all  men  are  of  losing 
their  life. 

Q.  Why  those  consequences  of  original  sin  remain  after  it  ia 
effaced  t 

A.  To  serve  as  an  exercise  for  our  virtue. 

Ignorance,  to  make  us  laborious. 

Concupiscence,  to  render  us  vigilant. 

The  miseries  of  life,  to  exercise  our  patience. 

The  necessity  of  dying,  to  make  us  humble,  and  to  de- 
tach us  from  life  and  all  the  perishable  things  thereof. 

Q.  How  is  the  sacrament  of  Baptism  given  t 

A.  By  pouring  natural  water  on  the  head  of  the  person 
baptized,  plunging  him  in  the  water,  or  sprinkling  it  on 
him,  saying,  at  the  same  time,  these  words : 

"  I  baptize  thee  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost." 

Q.  What  water  is  used  for  baptizing  ? 
A.  Natural  water. 

Q.  What  do  you  mean  by  natural  water  ? 
A.  I  mean  just  as  God  created  it. 

Thus,  water  from  the  sea,  from  a  river  or  stream,  from  a 
well  or  fountain,  rain,  snow,  or  ice,  is  good  for  the  purpose. 

Q.  How  does  the  Chm-ch  sanctify  it? 

A.  She  employs  prayers,  the  sign  of  the  cross,  and  sundry 
ceremonies,  with  holy  oil  and  the  sacred  chrism. 

No  other  water  can  be  used  for  solemn  Baptism ;  but  in 
case  of  necessity,  any  natural  water  may  be  used. 

Q.  Can  wine,  bi-andy,  or  any  other  liquor,  be  used  in  case  of  neces- 
sity? 

A.  No,  it  could  not ;  and  if  it  were  used,  even  in  case  of 
urgent  necessity,  the  Baptism  would  be  null. 

Q.  In  how  many  ways  can  Baptism  be  given? 
A.  In  three  ways. 

13* 


I  'ir 


150 


DOCTRINAL    CATECHISM, 


Q.  What  me  they  ? 

A.  1st.  By  pouring  natural  water  on  the  head  of  the  per- 
son baptized. 

2cl.  By  immersion. 

3(1.  By  sprinkling. 

The  water  must  be  poured  three  diflerent  limes  in  the 
form  of  a  cross;  so  must  the  baptized  person  be  immersed 
three  times,  or  sprinkled  three  limes,  pronouncin<:f  the 
names  of  the  three  divine  persons.  It  is  true  that  this  is 
only  a  ceremony  which  every  public  minister  is  bound  ex- 
actly to  observe,  but  of  which  the  omission  would  not  ren- 
der the  Baptism  null. 

Q.  Which  of  those  three  methods  is  the  most  in  use  amongst  us  I 

A.  That  of  pouring  the  water  on  the  person  baptized. 

The  most  common  method  in  the  early  ages,  and  even 
during  the  first  twelve  centuries,  even  amongst  us,  was  to 
plunge  the  person  in  the  water,  and  this  cuatora  is  still  re- 
tained by  the  Greek  Church. 

The  first  is  called  baptism  by  infusion  ;  the  second,  by 
immersion  ;  and  the  third,  by  aspersion ;  the  latter  has 
been  least  used  of  all  the  three. 

Q.  On  what  part  must  the  water  be  poured  ? 

A.  It  must  be  poured  on  the  head ;  because  the  head  being 
the  seat  of  all  the  senses,  the  whole  person  is  accounted 
washed  when  the  head  is. 

If  it  cannot  be  poured  on  the  hcnd,  it  must  at  least  be 
poured  on  a  considerable  part ;  for  if  the  water  only  touched 
the  hand  or  the  foot,  the  baptism  would  not  be  certain,  and 
it  would  be  necessary  to  re-baptize  the  person  conditionally. 

Q.  Is  it  necessary  that  the  water  should  touch  the  person  ? 
A.  Yes;  it  is  absolutely  necessary. 
For  if  the  water  only  touched  the  hair  or  the  clothes,  the 
person  woidd  not  be  baptized. 

Q.  In  what  quantity  must  the  water  be  poured  ? 

A,  It  must  be  poured  in  sufficient  quantity  to  represent 
the  burying  and  death  of  the  old  man  in  the  waters.  Hence, 
a  few  drops,  such  as  one  or  two,  would  not  suffice. 

Q.  What  words  must  be  pronounced  while  pouring  the  water  ? 
A.  These  :  I  baptize  thee  in  the  naire  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost. 


•II 


OP    BAPTISM. 


161 


Q.  Who  is  to  eny  those  words  ? 

A.  The  same  poison  who  baptlzos. 

It  will  not  do  for  one  to  pour  the  wntcr,  and  another  to 
say  the  words;  because  the  truth  would  be  no  longer  there. 
For  the  same  reason,  no  individual  can  baptize  himself,  even 
in  case  of  necessity. 

Q.  At  what  time  must  the  words  bo  pronounced ? 
A.  While  the  water  is  poured.     They  ought  to  accom- 
pany the  act  of  baptizing,  at  least  morally. 

Q.  Why  are  the  names  of  the  three  divine  persons  distinctly  pro- 
nounced ? 

A.  To  show  that  by  Baptism  we  are  consecrated  to  those 
throe  persons.  A  conseciation  which  should  be  very  dear 
and  very  precious  to  us,  and  which  we  should  never  falsify 
by  afterwards  devoting  ourselves  to  the  devil  by  sin. 

Q.  To  what  does  Baptism  bind  us  ? 

A.  To  believe  in  Jesus  Christ,  and  to  renounce  Satan,  his 
pomps,  and  his  works. 

Q.  What  is  the  first  thing  to  which  Baptism  engages  ua  ? 
A.  To  believe  i^i  Jesus  Christ. 

Q.  What  is  it  to  believe  Jesus  Christ? 

A.  It  is  to  believe  that  he  is  the  Son  of  God  made  man. 

Q.  What  more? 

A.  It  is  to  believe  all  that  he  has  taught. 

Q.  Wliat  is  it  to  believe  in  Jesus  Christ  ? 

A.  It  is  to  place  all  our  confidence  in  him,  and  to  regard 
hini  as  our  sovereign  good  and  our  last  end. 

As  he  is  one  God  with  the  Father  and  the  Holy  Ghost, 
we  should  likewise  place  all  our  trust  in  him,  and  regard 
him  as  our  sovereign  good  and  our  last  end. 

Q.  What  is  the  second  thing  to  which  Baptism  binds  us  ? 
A.  It  is  to  renounce  Satan,  his  pomps,  and  his  works. 
Q.  Who  is  Satan  ? 
A.  The  devil. 

Q.  Wliy  is  lie  called  Satan  ? 

A.  Because  he  makes  continual  war  on  us.  Satan  is  a 
Hebrew. word  which  means  enemy,  calumniator^  or  apostate. 
He  attacks  us  incessantly,  now  by  force,  now  by  stratagem, 
in  order  to  make  us  fall  into  his  snares.     It  is  for  us,  then. 


«: 


I- 


*  li 


111    I 


152 


DOCTRINAL   CATECHISM. 


to  watch  incessantly,  and  to  fight  courageously,  faithfully 
corresponding  with  the  graces  given  us. 

Q.  What  is  it  to  renounce  Satan  ? 

A.  It  is  to  declare  solemnly  that  we  abandon  the  devil's 
party  altogether,  in  order  to  submit  to  the  law  of  Christ. 

Q.  What  is  the  devil's  party  f 

A.  All  those  who  openly  declare  against  God.    , 

^.  Of  whom  is  this  party  compoaed  ? 

^.  It  is  composed  of  all  the  wicked :  pagans,  infidels, 
Jews,  heretics,  and  bad  Christians. 

Q.  "Who  is  the  head  of  this  party  f 

A.  The  devil.  It  is  unaer  his  standard  that  all  the  wicked 
fight. 

Q.  Wherein  do  we  aolemnly  declare  that  we  renounce  the  deviVs 
party  ? 

A.  In  Baptism. 

Q.  Why  do  you  say  solemnly  ? 

A.  Because  it  is  in  the  presence  of  God  and  the  holy 
angels,  ai^l  before  God's  sacred  altar.  This  is  when,  being 
thrice  interrogated  by  the  priest  at  the  baptismal  font,  we 
answer  as  often  :  "  I  renounce  him." 

Q.  Why  do  you  abanf'  du  the  devil's  party  ? 
A.  To  subject  ourselves  to  the  law  of  Jesus  Christ. 
Q.  What  is  the  law  of  Jesus  Christ ! 
A.  It  is  the  law  of  the  Gospel. 
Q.  What  is  meant  by  submitting  to  the  law  of  the  Gospel  ? 
A.  To  embrace  it  with  all  our  heart,  and  to  practise  it 
fliithfully. 

Q.  Is  it  only  Satan  that  we  renounce  in  baptism  ? 

A.  We  also  renounce  his  pomps  and  his  works. 

Q.  What  do  you  understand  by  the  pomps  of  the  devil ! 
A.  The  maxims  and  vanities  of  the  world.  ^. 

Q.  What  are  the  maxims  of  the  world  ? 
A.  All  those  which  are  opposed  to  the  Gospel. 
"  Blessed  are  the  rich,"  says  the  world,  "  and  they  who 
have  their  consolation  in  this  world." 
Blessed  are  they  who  are  filled. 
Blessed  are  they  who  laugh. 
Blessed  are  they  of  whom  men  speak  well. 


OP    1)AI»TI8M. 


153 


Thus  sjMmks  the  world  ;  but  Jesus  Christ,  in  tho  Gospel, 
savs,  on  the  contrary  : 

Wo  to  you  that  nrc  ri'h  ;*  for  you  have  your  consolation. 

Wo  to  you  that  arc  fillt'd  ;   f(»r  you  shall  hunger. 

Wo  to  you  that  laugh  now  ;  for  you  shall  moan  and  weep. 

Wo  to  you  when  nuMi  shall  bless  you;  for  according  to 
these  things  did  their  fathers  to  the  false  prophets. 

The  world  also  says  that  it  is  luean  and  fiu-illanimous  to 
forgive  injuries  and  to  refrain  from  taking  revenge,  whilst 
Jesus  Christ  says  the  contrary. 

If  jiny  man,  says  that  divine  Saviour,  strike  you  on  tho 
right  check,  turn  to  him  the  other  also.f 

If  any  man  will  go  to  law  with  thee,  and  take  away  thy 
coat,  let  him  have  thy  cloak  also. 

And  further  on:  Love  your  enemies,  do  good  to  them 
that  hate  you,  and  pray  for  them  that  peraocuto  and  ca- 
lumniate you. 

Q.  Wlmt  are  the  vanities  of  tlie  world  ? 

A,  All  that  is  opposed  to  simplicity,  to  humility,  and  to 
Christian  modesty.  Ilcncc,  all  that  ministers  to  luxury, 
pomp,  ostentation,  and  vain  glory,  whether  in  words  or  ac- 
tions, garnjents  or  ornaments,  the  table  or  any  thing  elsr^ 
is  to  be  c(;nsidcred  vanity. 

Q.  Can  a  Christian  give  in  to  those  vanities  ? 
A.  No;  because  he  solemnly  renounces  them  at  his  Bap- 
tism. 

Q.  What  do  you  understand  by  the  works  of  the  devil  ? 

A.  I  understand  all  sorts  of  sin. 

Sins  of  pride,  avarice,  lust,  gluttony,  envy,  anger,  and 
sloth.  Those  are  the  sins  which  produce  all  others,  and 
they  are,  therefore,  called  capital  sins. 

Q.  Is  a  Chiistian  to  commit  none  of  these  sins  ? 
A.  No,  for  he  has  solemnly  renounced  them  at  his  Bap- 
tism. 

Q.  Is  Baptism  necessary  for  salvation  ? 

A.  Yes ;  it  is  so  necessary  for  the  salvation  of  men,  that 
even  children  cannot  be  saved  without  rcceivinir  it. 


*  St.  Luke  vL  24, 


t  St.  Matt,  V.  89, 44 


m 


154 


DOCTiilNAL    CATECHISM. 


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Q.  Can  children  who  die  without  Baptism  go  to  heaven  f 
A.  No  ;  they  cannot.     It  is  Jesus  Christ  himself  who  has 
said :  Amen,  amen,  I  say  to  thee,  unless  a  man  be  born 
again  of  water  and  the  Holy  Ghost,  he  cannot  enter  mto 
the  kingdom  of  God.* 

Q.  Are  those  mothers  very  criminal  who  are  the  cause  of  their  chil- 
dren not  receiving  Baptism  ? 

A.  Yes,  criminal  in  the  highest  degree. 

Q.  Why? 

A.  Because  they  are  the  cause  of  their  children  being 
lost. 

They  are  guilty  of  a  double  murder,  since  they  kill  both 
the  body  and  soul  of  their  children.  Theirs  is  a  reserved 
case. 

Q.  Should  the  Baptism  of  infants  be  lightly  postponed  ? 
A.  No ;  it  should,  on  the  contrary,  be  given  as  soon  as 
possible. 

Q.  Why? 

A.  So  as  not  to  expose  the  children  to  die  without 
Baptism. 

Q.  Can  it  be  supplied  ? 

A.  Yes,  it  may  ;  in  children  by  martyrdom,  and  in  adults 
either  by  martyrdom,  or  an  act  of  charity,  with  the  desire 
of  receiving  it  as  soon  as  they  possibly  can. 

Q.  How  can  Baptism  be  supplied  in  children  ? 
A.  Only  by  martyrdom. 

Q.  How  in  adults  ? 

A.  Either  by  martyrdom  or  by  an  act  of  charity,  with 
the  desire  of  receiving  it  as  soon  as  they  can. 

Children  have  but  one  way,  which  is  martyrdom  ;  and 
adults  have  two,  martyrdom  or  an  act  of  charity,  together 
with  the  desire  of  receiving  it  as  soon  as  possible. 

This  is  the  reason  why  it  is  said  that  there  are  three  sorts 
of  Baptism  :  the  Baptism  of  blood,  the  Baptism  of  the  Holy 
Ghost  or  of  desire,  and  the  Baptism  of  water,  although  \:i 
reality  there  is  but  one,  which  is  that  given  with  water, 
while  pronouncing  the  words  :  In  the  name  of  the  Fafher, 
&c. 

*  St.  John  iil.  5. 


OP    BAPTISM. 


155 


Q.  Does  the  Baptism  of  blood,  and  that  called  of  iha  Holy  Qhost  or 
of  desh'e,  in^part  a  character  on  the  soul  ? 

A.  No ;  it  is  only  the  Baptism  by  water  which  does  that. 

Q.  Have  those  two  baptisms  the  same  virtue  as  that  of  water  ? 

A.  The  Baptism  of  blood  remits  all  sins  and  all  punish- 
ments, temporal  and  eternal,  and  that  of  the  Holy  Ghost 
also  remits  all  sin  and  its  eternal  punishment,  but  it  is  not 
certain  that  it  remits  all  temporal  punishment. 

Q.  How  do  you  know  this  ? 

A.  I  know  it  by  the  custom  which  I  see  in  the  Church  of 
hoping  for  the  salvation  of  catechumens  who  die  before  re- 
ceiving Baptism,  and  yet  praying  for  their  souls. 

We  do  not  pray  for  those  whom  we  know  to  have  no 
pains  to  undergo. 

It  is  not,  therefore,  certain,  as  it  is  with  regard  to  the 
martyrs  who  had  not  received  Baptism,  and  for  whom  the 
Church  has  never  prayed. 

Q.  Can  this  sacrament  be  repeated  ? 

A.  No,  because  it  imprints  a  character  on  the  soul. 


r  :' 


SECTION  I. 


ON  GODFATHERS  AND  GODMOTHEUS. 


Q.  What  is  the  office  of  godfathers  and  godmothera  ? 

A.  1st.  To  present  the  child  for  Baptism. 

2d.  To  choose  for  it  the  name  of  some  saint. 

3(1.  To  answer  for  it  to  God  and  to  the  Church. 

Q.  What  is  their  obligation  ? 

A.  1st.  To  procure  for  the  child  whom  they  present  for 
Baptism  a  good  and  virtuous  nurse,  in  case  of  the  mother's 
death. 

2(1.  To  watch  over  its  spiritual  and  temporal  welfare. 

3d.  To  sec  that  it  be  not  neglected  by  those  who  have  it 
in  charge. 

4th.  To  keep  the  child  in  mind  of  his  baptismal  vows. 

5th.  To  take  care  that  he  is  faithful  to  them. 

6th.  To  see  tl»at  he  be  properly  instructed. 

These  last  thr  ic  things  suppose  the  child  to  have  attained 


',■■■4 

4 


^ 


=z 


156 


DOCTRINAL    CATECHISM. 


!•' 


>r  I  ■ 


i       I 


the  ago  of  reason.    They  are  also  to  see  that  he  be  presented 
for  confirination  wlicn  tho  proper  time  comes. 

Q.  What  are  the  qualificxtions  necessary  for  sponsors  ? 

A.   1st.  They  must  be  good  Catholics. 

Hence,  neither  infidels,  heretics,  nor  excommunicated 
persons,  should  be  admitted  to  act  as  sponsors. 

It  is  for  *his  reason  that  the  question  is  first  put  to  them, 
Will  yo"  iive  and  die  in  the  faith  of  tho  Holy  Catholic, 
Apostolic,  and  Roman  Church  1  To  which  they  answer: 
Yes,  by  the  grace  of  God. 

2d.  To  be  edifying  in  their  conduct. 

Hence,  persons  who  are  noted  for  their  scandalous  lives 
cannot  be  received. 

3d.  It  is  well  to  know  all  that  is  ;:'ecessary  to  salvation, 
so  as  to  be  able  to  instruct  those  for  ,.iiom  they  answer. 
This  is  the  reason  why  they  arc  made  to  repeat  the  Creed 
and  the  Lord's  Prayer.  They  should  even  be  examined  on 
the  catechism,  when  there  is  reason  to  doubt  their  i^nowl- 
edge. 

Q,  What  alliance  do  godfathers  and  godmothers  contract  ? 

A,  They  contract  an  alliance  which  is  called  spiritual  af- 
finity, and  that  alliance  is  an  annulling  hindrance  to  mar- 
riage. 

Q.  With  whom  do  tlie  sponsors  contract  this  alliance  ? 

.1.  With  the  child,  and  also  with  its  father  and  mother. 

Hence  it  is  that  the  godfather  cannot  marry  his  goddaugh- 
ter, nor  the  mother  of  his  goddaughter;  and  the  godmother 
cannot  mari-y  her  godson,  nor  the  father  of  her  godson. 
There  is  also  an  alliance  between  him  who  baptizes  and  him 
rt'ho  is  baptized,  and  also  with  the  father  and  mother  of  the 
latter;  so  that  if  a  layman  baptizes  a  girl  in  a  case  of  ne- 
cessity, he  cannot  marry  that  girl  or  her  mother.  A  father 
or  mother  cannot  baptize  their  own  children,  because  of  that 
affinity,  except  it  be  in  a  case  of  necessity. 

The  sponsors  contract  no  affinity  between  themselves. 

It  is  well  to  record  in  each  family  the  day  on  which  each 
cliild  is  baptized,  so  as  to  bo  able  to  keep  it  in  'Jieir  n  'rnd«. 


1^ 


OF    BAPTISM. 


SECTION  II. 


157 


w 


)the'' 


OF  THE  CEREMONIES  OF  BAPTISM. 

Q.  What  do  the  ceremonies  of  Baptism  contain  ? 

A.  They  contain  instructions  the  most  important. 

Q.  Should  Christians  seek  to  understand  them  ? 
A.  Yes ;  it  is  their  duty  to  do  so. 

Q.  Why? 

A .  In  order  tn  know  more  particularly  the  effects  and  the 
obligaticiis  of  their  Baptism. 

^.  What  are  those  ceremonies  ? 

A.  There  are  some  which  precede  Baptirm,  others  which 
accompany  it,  and  others  which  follow  it. 

1 .    Of  the  Ceremonies  which  precede  Baptism. 

Q.  W^hat  water  is  used  in  solemn  Baptism  ? 

A.  Water  sanctified  by  the  prayer  and  by  the  ceremonies 
of  the  Church. 

That  blessing  takes  place  tM  'c^  in  the  year,  on  Easter 
Saturday  and  on  the  eve  of  Pentecost. 

Q.  Can  any  other  water  be  used  for  soleirin  Baptism  ? 

A.  No ;  because  that  would  be  disobeying  the  Church, 
which  commands  that  only  water  so  bl'^ssed  should  be  used 
on  those  occasions. 

Q.  By  whom  is  solemn  Baptism  administered  ? 

A.  By  bishops  and  priests;  and,  by  commission,  by 
deacons. 

In  former  times,  more  commonly  by  bishops,  who  imme- 
diately confirmed  the  newly-baptized  ;  but,  at  present,  more 
generally  by  priests. 

Q.  What  is  the  first  of  the  ceremonies  which  precede  Baptism  ? 
A.  It  is  to  make  the  child  remain  at  the  door  of  the 
church. 

Q.  What  does  that  signify  ? 

A.  1st  That  the  child  is  excluded  from  heaven,  because 
of  original  sin. 
2d.  That  in  that  state  it  is  not  worthy  to  enter  the  Church. 

14 


•1; 


•■I- 


« 


in   fi^w 


1    i 


158 


DOCTRINAL    CATECHISM. 


I'} 


ill' 


"IK 


II 


'11  ■::!' 


ii'i  :, 


Q.  "What  is  the  second  ceremony  ? 

yl.  It  is  to  bestow  on  the  child  the  name  of  some  saint. 

Q.  Why  is  that  done  ? 

A.  1st.  To  give  it  a  protector  in  the  court  of  heaven. 
2d.  To  give  it  a  model  for  the  life  it  should  lead. 
God  gives  it,  moreover,  one  of  his  angels  for  a  guide,  and 
that  from  the  moment  of  its  birth. 

Q.  "What  is  the  third  ceremony  ? 

A.  To  breathe  three  times  on  the  child's  face. 

Q.  "Why  is  th it  done? 

A,  1st.  To  show  how  easily  the  devil  is  put  to  flight  by 
the  power  of  God. 

2d.  To  indicate  that  the  Holy  Ghost,  by  his  interior 
breath,  is  about  to  re-animate  the  soul  of  that  child,  dead  in 
sin  ;  as  God  formerly  animated  the  body  of  the  first  man 
by  breathing  on  him. 

Q.  "Why  does  the  priest  breathe  three  times  ? 
A.  To  show  that  this  power  is  common  to  the  three 
divine  persons. 

Q .  "What  is  the  fourth  ceremony  ? 

^.  It  is  to  make  the  sign  of  the  cross  on  the  forehead  and 
boLom  of  the  child. 

Q.  "Why  is  the  sign  of  the  cross  repeated  several  times  dui-ing  the 
Baptism  ? 

A.  It  is  to  stamp  the  baptized  person  with  the  seal  of 
Jesus  Christ. 

Q.  "Why  is  it  made  on  the  forehead  and  bosom  ? 
A.  To  signify  that  all  the  thoughts  and  all  the  affections 
ought  to  be  for  the  cross  of  Christ. 

Q.  Why  is  it  made  on  those  prominent  parts? 

A.  To  the  end  that  the  baptized  person  may  glory  in 
appearing  before  the  eyes  of  the  world  in  the  livery  of 
Jesus  Christ. 

Q.  What  does  the  priest  afterwards  do  ? 

A.  He  recites  three  prayers  over  the  child,  with  his  hand 
extended  over  it. 

Q.  What  does  he  ask  of  God  in  those  prayers  ? 
A.  He  asks  him  to  conduct  that  child  to  holy  baptism, 
and  to  fill  his  soul  with  the  Christian  virtues. 


OP    DAPTISM. 


159 


the 
of 


of 


hand 


tism, 


T 


Q.  "Why  does  he  still  hold  his  hand  extended  over  the  child  ? 

A.  To  denote  that  the  child  is  to  be  always  under  tho 
protection  of  the  Church,  who  has  then  taken  possession 
of  it. 

Q.  What  is  the  fifth  ceremony  ? 

A.  It  is  to  put  a  little  blessed  salt  into  the  mouth  of  the 
child. 

Q.  Of  what  is  the  salt  the  symbol  ? 
A.  h  is  the  symbol  of  wisdom. 

Q.  What  docs  the  salt  denote  ? 

A.  1st.  The  relish  which  the  baptized  person  should  have 
for  the  Cijristiun  doctrine  and  all  the  things  of  God. 

2d.  The  care  wherewith  the  baptized  person  ought  to 
season  all  his  words  and  actions  with  tho  salt  of  wisdom, 
to  the  end  that  they  may  be  agreeable  to  God. 

Q.  From  what  docs  salt  preserve  ? 
A.  It  preserves  from  corruption. 

Q.  What  admonition  is  that  for  the  person  baptized  ? 
A.  That  he  may  preserve  himself  from  the  contagion  of 
the  world. 

Q.  What  does  the  priest  then  do  ? 

A.  He  again  recites  two  prayers. 

Q.  Why? 

A.  To  solicit  once  more  the  protection  of  God  for  the 

child. 

Q.  What  is  the  sixth  ceremony  ? 

A.  To  make  exorcisms  on  the  child. 

Q.  Why  are  those  exo'-ci'^ms  made  ? 

A.  To  adjure  the  devil  and  command  him,  in  God's  name, 
to  depart  from  the  child,  and  give  up  possession  of  him. 

Q.  How  does  the  priest  address  the  devil  ? 

A.  He  addresses  him  with  contempt,  calling  him  an  un- 
clean, accursed,  and  damned  spirit. 

He  reminds  him  at  the  same  time  of  the  sentence  of  con- 
demnation which  God  pronounced  against  him,  and  com- 
mands him  to  render  homage  to  the  true  and  living  God,  to 
Jesus  Christ  his  Son,  and  to  tho  Holy  Ghost,  by  departingf 
from  that  child,  whom  God  has  called  to  the  grace  of 
Baptism,  and  forbids  him  evvv  to  dare  to  violate  the  sign  of 
the  holy  cross  which  he  has  placed  on  its  foiehe.ad. 


'}> 


't> 


rr 


}; 


li 


!      J:  fi' 


^!!l    ?4' 


i      nl 


160 


DOCTRINAL    CATECHISM. 


Q.  Why  13  the  priest  uncovered  during  the  prayers,  and  covered  dur- 
ing the  exorcisms  If 

A.  1st.  He  is  uncovered  during  the  prayers,  because  he 
speaks  to  God,  to  whom  he  addresses  his  humble  prayers 
for  the  child. 

2d.  He  is  covered  during  the  exorcisms,  because  he  speaks 
to  the  devil,  whom  he  commands  with  authority  on  the  part 
of  God. 

Q.  Why  a  second  exorcism  ? 

A.  To  make  more  clearly  manifest  the  obstinacy  of  the 
devil,  who  would  not  yield,  unless  he  were  foiced  t6  do  so 
by  the  authority  of  God. 

Q.  Why  is  it  that,  during  that  second  exorcism,  the  priest  and  the 
sponsors  have  each  their  hand  extended  over  the  child  ? 

A.  1st.  To  overshadow  him,  as  it  were,  by  the  powerful 
pi-otection  of  God  and  the  Church. 

2d.  To  represent  the  virtue  of  the  Holy  Ghost,  who  is 
about  to  descend  on  that  child  and  take  up  his  abode  in  its 
soul. 

Q.  What  is  the  seventh  ceremony? 

A.  It  is  to  touch  with  a  little  saliva  the  ears  and  nostrils 
of  the  child,  in  the  form  of  a  cross. 

The  priest  says  at  the  same  time,  Ephpheta  in  odorem  , 
suavitatis  ;  that  is  to  say,  Be  open  to  the  odour  of  sweet- 
ness, which  are  the  words  used  by  Jesus  Christ  to  heal  a 
deaf  and  dumb  man,  placing  his  finger  in  his  ears  and  touch- 
ing his  tongue  with  spittle.* 

Q.  Why  this  ceremony  ? 

A.  1st.  To  open  the  ears  of  his  heart  to  Christian  truth. 

2d.  To  loosen  his  tongue,  to  the  end  that  it  may  freely 
confess  Jesus  Christ. 

Q.  What  does  the  priest  say  to  the  devil  at  the  same  time  ? 

A.  He  says  to  him  :  And  thou,  devil,  go  out  quickly  from 
this  child  and  take  flight,  knowing  that  thy  judgment  is 
near.  In  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost.     Amen. 

Q.  What  dees  he  then  say  to  the  child,  touching  it  at  the  same  time! 
A.  Enter  into  the  temple  of  God,  that  you  may  have 
eternal  life.     Amen. 

♦  St.  Mark  vii.  82. 


■Tt> 


OP    BAPTISM. 


101 


trom 
it  is 
of 


timel 
have 


2.   Of  the  Ceremonies  lohich  accompany  Baptism. 

Q.  What  ii^  the  first  of  tlic  ceremonies  which  nccompany  Baptism  t 
A.  It  is  the  n-pt'titlon  of  ihc  Creed  and  the  Lord's  Prayer. 

Q.  Why  is  it  the  sponsors  who  repeat  it  ? 

A.  1st.  To  answer  for  the  child  who  cannot  repeat  them. 

2d.  It  is  also  to  make  sure  of  the  faith  of  the  sponsors. 

Q.  Why  are  they  made  to  repeat  them  as  soon  as  the  child  has 
entered  the  Church  ? 

A.  To  show  that  wc  enter  the  Church  only  through  faith, 
and  persevere  in  it  only  through  prayer. 

Q,  Why  do  they  repeat  them  standing  ? 

A.  To  fr.how  that  we  must  be  ready  to  defend  our  faith, 
even  to  the  shedding  of  our  blood. 

Q.  Why  is  that  same  posture  kept  while  repeating  the  Lord's  Prayer  ? 

A.  To  show  that  the  mind  and  heart  are  raised  towards 
the  things  for  which  we  ask. 

Q.  Why  is  the  Creed  repeated  before  the  Lord's  Prayer  ? 

A.  It  is  that  we  can  ask  nothing  of  God  if  we  do  not  first 
believe. 

This  order  is  also  observed  in  the  Mass  ;  but  when  wc  do 
believe,  it  is  no  matter  how  we  commence.  If  we  usually 
commence  our  prayers  with  the  Pater,  it  is  because  it  is  the 
first  and  most  excellent  of  all  prayers. 

Q.  Wliat  is  the  second  ceremony  ? 

A.  It  is  presenting  the  child  for  Baptism, 

Q.  By  whom  is  it  presented  ? 

A.  By  its  godlather  and  godmother. 

Q.  Wliy? 

A.  Because  it  is  neither  fit  nor  able  to  present  itself.  It 
is  not  al)le,  because  in  its  childish  state  it  can  neither  will 
nor  speak. 

It  is  not  fit,  because  it  is  in  the  state  of  sin.  The  sponsors, 
thcrefi)re,  present  it  in  the  name  of  the  whole  Church. 

Q.  To  what  do  the  sponsors  thereby  bind  themselves  ? 

A.  They  answer  for  the  child,  and  become  its  securities 
to  God  and  the  Church. 

Q.  For  what  do  they  answer  to  God  and  the  Church  ? 

A.  That  the  child  will  be  faithful  to  all  the  promisee 
which  it  is  about  to  make. 

14* 


1 


162 


DOCTRINAL   CATECHISM. 


I 


This  is  a  serious  and  also  a  solemn  obligation  for.  god- 
fathers and  godmothers,  since  they  take  it  upon  themselves 
in  the  presence  of  God  and  his  holy  angels,  and  before  the 
holy  altar,  and  if  they  are  not  faithful  to  it,  they  shall  have, 
a  great  account  to  render  at  the  tribunal  of  Jesus  Christ. 

Q.  What  is  the  third  ceremony? 

A.  To  demand  of  the  child  if  Jie  renounces  Satan,  his 
pomps,  and  his  works. 

Q.  What  ans\rer  does  the  child  make  thi'ough  liis  godfather  and  god- 
mother ? 

A.  He  answers  aloud  that  he  renounces  him. 
Interrogated  three  times,  he  answers  as  often. 

Q.  What  does  he  solemnly  declare  through  these  three  renounce- 
ments ? 

A.  1st.  He  declares  that  he  will  never  have  union  or  fel- 
lowship with  the  devil. 

2d.  That  he  abhors  and  detests  all  his  works,  which  are 
all  sorts  of  sin. 

3d.  That  hei  detests  all  his  pomps,  which  are  the  luxury, 
the  display,  and  the  vanities  of  this  world. 

It  is  scarcely  possible,  therefore,  to  understand  the  mis- 
fortune of  a  Christian  who  denies  that  renunciation,  and 
shamelessly  plunges  into  all  that  he  had  thus  renounced ; 
by  that  means  he  becomes  a  traitor  towards  God,  because 
of  the  degrading  preference  he  gives  to  the  devil. 

Q.  What  is  the  fourth  ceremony  ? 

A.  It  is  to  make  an  unction  with  the  holy  oil  on  the  bosom, 
and  between  the  shoulders  of  the  child,  in  the  form  of  a 
cross. 

Q.  Why  this  unction  on  the  bosom  ? 

^.  It  is  to  indicate  that  grace,  represented  by  that  oil,  will 
render  the  yoke  of  Jesus  sweet. 

Q.  Why  between  the  shoulders  ? 

A.  To  show  that  this  same  grace  will  render  the  burden 
of  Jesus  Christ  light. 

Q.  Why  does  the  priest,  after  that,  change  his  stole  ? 

A.  To  announce  the  change  which  is  to  take  place  in  the 
child. 

It  is  going  to  pass  from  the  state  of  sin  to  that  of  grace, 
and  as  the  purple  color  denoted  the  mourning  and  melan- 


! 


""^s^ 


in  the 


OF    BAPTISM. 


163 


choly  of  that  former  state,  so  does  the  white  color  denote 
the  joy  of  the  latter  state — a  joy  which  pervades  the  whole 
Church  and  reaches  even  to  heaven,  since  it  is  a  cause  of  joy 
to  the  angels  themselves. 

Q.  What  docs  the  priest  afberwai'ds  ask  the  child  ? 
A.  He  asks  it,  in  an  abridged  form,  if  it  believes  all  the 
truths  contained  in  the  Creed,  and  if  it  will  be  baptized  ? 

Q.  Why  dues  he  ask  that  question  before  it  is  baptized  f 
A.  To  assure  himself  of  its  strength  and  of  its  will ; 
Because  none  can  be  baptized  unless  those  who  demand 
it,  and  who  promise  to  believe  all  that  is  of  faith,  as  God 
will  only  receive  into  his  service  foithful  and  well-disposed 
persons. 

Q.  What  does  the  priest  do,  after  they  have  answered :  I  believe  ? 

A.  He  baptizes  the  child,  pouring  water  three  times  upon 
it,  in  the  form  of  a  cross,  arid  pronouncing  the  words :  I 
baptize  thee  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost. 

Q.  What  happens  at  that  moment  ? 

A.  1st.  Heaven  is  opened,  and  hell  closed  for  that  child  ; 

2d.  Sin  and  all  its  stains  are  effaced  ; 

3d.  The  Holy  Ghost  descends  on  that  soul,  together  with 
all  his  gifts. 

4th.  God  declares  that  from  his  being  a  child  of  wrath,  he 
has  now  become  his  beloved  child ; 

5th.  From  being  the  eneriay  of  Jesus  Christ,  .he  becomes 
one  of  his  members  ; 

6th.  He  is  incorporated  into  the  same  body  with  Jesus 
Christ  and  all  the  faithful. 

Q.  Is  that  child,  tlien,  regenerated  in  the  waters  of  Baptism  ? 
A.  "i  es,  he  acquires  a  new  being,  a  new  life,  and  new  in- 
clinations. 

Being,  life,  and  inclinations  altogether  divine. 

Q.  To  what  state  does  he  pass  ? 

A.  He  passes,  1st,  from  the  death  of  sin  to  the  life  of 
grace ; 

2d.  From  the  deformity  of  the  devil  to  the  beauty  of 
angels ; 

3d.  From  a  state  of  eternal  reprobation,  to  a  state  of 
eternal  salvation.  .        . 


'I 


1G4 


DOCTRINAL   CATECHISM. 


Q.  U  this  nil  ? 

A.  No  ;  1st,  he  becomes  the  temple  of  the  Holy  Trinity, 
the  heir  of  God,  and  the  co-hoir  of  Jesus  Christ; 

2d.  lie  acquires  the  right  of  participating  in  all  the  treas- 
ures of  the  faithful ;  viz.,  the  sacraments,  the  word  of  God, 
the  prayers  and  good  works  of  the  faithful, 

Q.  Should  he  ever  fall  into  siu  after  receiving  so  many  favors  ? 

A.  No  ;  at  least  not  into  mortal  sin  ;  for  a  single  mortal 
sin  throws  us  again  into  disgrace  with  God,  and  deprives  us 
of  ail  those  precious  advantages. 

Q.  Why  did  you  say :  at  least  not  into  moilal  sin  ? 

A.  Because  even  the  most  righteous  persons  fall  into  those 
sins  which  are  called  venial.  It  is  true  that  we  cannot,  in 
this  life,  avoid  all  sin,  but  we  should  never  commit  any  sin, 
be  it  ever  so  trivial,  with  a  deliberate  purpose. 

Q.  Why  has  God  left  us  this  weakness  after  Baptism  ?  ; 

A.  To  keep  us  in  continual  vigilance  and  humility. 


3.   Of  the  Ceremonies  tohich  follow  Baptism. 

Q,  What  is  the  first  of  the  ceremonies  which  follow  Baptism  1 
A.  The  unction  which  the  priest  makes  with  holy  chrism 
on  the  top  of  the  child's  head. 

Q.  What  does  that  unction  signify  ? 

A.  It  signifies  that  the  baptized  person  participates  in  the 
spiritual  unction  from  which  is  derived  the  name  of  Christ 
and  Christian. 

Q.  lu  what  capncity  did  Jesus  Christ  receive  this  unction  ? 
A.  In  that  of  king,  of  priest,  and  of  prophet. 

Q.  The  baptized  person,  then,  in  receiving  the  unction  of  the  holy 
chi'ism,  participates  in  those  three  qualities  of  Jesus  Chiist? 

A.  Yes;  he  participates  in  his  royalty,  in  his  priesthood, 
and  in  his  quality  of  prophet. 

In  his  royalty,  because  grace  gives  him  dominion  over  his 
passions  and  his  inordinate  inclinations. 

In  his  priesthood,  because  grace  enables  him  to  offer  to 
God,  every  day,  sacrifices  the  most  acceptable,  viz.,  holy 
thoughts,  holy  desires,  and  holy  actions. 

In  his  quality  of  prophet,  because  being  filled  with  the 
Holy  Ghost,  he  perceives,  by  his  light,  the  nothingness  of 


OP    BAPTISM. 


166 


his 


tho 
J  of 


earthly  things,  with  tho  greatness  and  solidity  of  the  eter- 
nal treasures. 

Q.  Of  what  ia  the  holy  chrism  composed  ? 

A.  It  is  composed  of  balsam  and  oil  of  olives. 

Q.  What  does  the  oil  denoto  hy  its  virtue  of  penetrating  and  dlffus* 
ing  itself  ? 

A.  It  denotes  that  grace  in  the  same  way  penetrates  and 
fills  our  soul. 

Q.  What  does  it  denote  by  its  virtue  of  lighting,  nourishing,  nnd 
etrengtl  ouing? 

A.  It  denotes  that  grace  m  like  manner  enlightens  our 
soul,  nourishes  and  strengthens  it  in  its  troubles. 

Q.  What  does  balsam  indicate  by  its  odor  ? 
A.  It  denotes  that  the  life  of  the  baptized  person  should 
difluse  every  where  the  good  odor  of  Jesus  Christ. 

Q.  What  is  the  second  ceremony  ? 

A.  To  lay  the  chrism-cloth  on  the  head  of  the  child. 

Q.  What  does  the  chrism-cloth  replace  ? 

A.  It  rej^laces  the  white  robe  wherewith  baptized  persons 
were  clothed  on  going  forth  from  the  waters  of  Baptism. 

They  wore  that  white  robe  for  seven  days,  that  is  to  say, 
during  Easter-week  or  the  week  of  Pentecost. 

Q.  What  does  that  white  robe  signify  ? 

A.  1st.  Deliverance  from  the  slavery  of  the  devil,  and 
the  liberty  of  the  children  of  God,  given  to  the  newly  bap- 
tized ; 

Because,  formerly,  slaves  to  whom  freedom  was  given, 
were  clothed  in  white  ; 

2d.  That  the  baptized  person  is  freed  from  the  soiled  gar- 
ment of  sin,  and  clothed  with  the  whiteness  of  innocence  ; 

3d.  That  he  has  been  washed  and  whitened  in  the  blood 
of  the  Lamb ; 

4th.  That  he  has  been  clothed  with  the  wedding-garment, 
which  entitles  him  to  assist  at  the  banquet  of  the  Lamb  ; 

5th.  That  he  has  been  clothed  with  Jesus  Christ  himself, 
and  that  he  is  henceforward  to  be  viewed  as  a  representative 
of  Jesus  Christ. 

Q.  What  is  the  tliird  ceremony  ? 

A.  It  is  to  place  in  his  hand  a  lighted  taper. 


*! 


166 


DOCTRINAL   CATECHISM. 


|: 


Q.  What  docs  that  lighted  taper  filgnify  f 

A.  1st.  The  three  divino  virtues  \vhl(  li  are  infused  into 
the  soul  of  the  person  baptized  :  faith  by  its  light,  hope  by 
its  flamo  and  charity  by  its  warmth; 

2d.  That  the  baptized  person  should  consume  solely  for 
God; 

3d.  It  denotes  the  lighted  lamp  wherewith  wo  are  to  go, 
at  the  hour  of  death,  to  meet  the  Bridegroom,  as  did  tho 
wise  virgins  in  the  Gospel ; 

4th.  The  joy  arising  from  the  victory  obtained  over  tho 
devil.     It  is  for  this  reason  that,  in  some  churches,  tho  bells 


are  rung. 


Q.  Why  doc8  the  priest  place  the  lighted  taper  in  the  child's  hand  ? 

A.  To  show  that  it  is  not  enough  to  have  interiorly  the 
virtues  which  it  signifies,  but  that  they  must  also  bo  mani- 
fested exteriorly  by  works. 

Q.  How  are  all  these  ceremouies  coucluded  f 

A.  By  the  repetition  of  the  Gospel  of  St.  John,  the  bless- 
ing of  the  priest,  and  the  registry  of  the  child's  name  in  the 
parish-book. 

Q.  Whv  the  repetition  of  that  Gospel  and  the  blessing  of  the  priest, 
since  the  child  is  alieady  full  of  gi-ace  ? 

-<4.  It  is  to  beg  of  God  that  he  may  ever  preserve  that 
grace  in  his  soul,  and  to  draw  down  that  divine  assistance 
by  virtue  of  the  words  of  the  Kternal  Word  and  the  bless- 
ing of  the  priest. 

Q.  Is  there  ai.y  instruction  in  the  registiy  of  the  child's  name  ? 

A.  Yes;  1st,  it  denotes  that  the  child  is  enrolled  in  the 
militia  of  Jesus  Christ  to  fight  under  his  standard  ; 

2d.  That  his  name  is  inscribed  in  heaven  in  the  book  of 
life  if  he  faithfully  preserves  his  baptismal  grace. 

Q.  Why  has  the  Church  decreed  that  we  ourselves  should  keep  a 
record  of  the  day  of  our  Baptism  ? 

A.  1st.  In  order  that  we  may  never  forget  that  day  of 
grace  and  of  benediction ; 

2d.  To  enable  us  to  make  a  solemn  commemoration  of  it 
every  year. 


nil  !£ 
'ill 


9  ic 

'  ii 


OF   CONFIRMATION. 


167 


CHAPTER   VII. 


tbe 
Ik  of 


Icep 


Y  of 
of  it 


OF      CONFIRMATION. 

Q.  What  is  Coufiimation  ? 

A.  It  is  a  saerami'iit  which  gives  us  the  Holy  Ghost  with 
the  abundance  of  his  graces,  to  make  us  perfect  Christians, 
and  give  ua  strength  to  profess  the  faith  of  Christ,  even  at 
the  peril  of  our  life. 

Q.  What  does  the  sacrament  of  Confirmation  give  ub  I 

A.  It  gives  us  the  Holy  Ghost  with  the  abundance  of  his 
graces. 

Q.  What  is  the  Holy  Ghost? 

A.  The  third  person  of  the  blessed  Trinity. 

The  Holy  Ghost  proceeds  from  the  Father  and  the  Son, 
and  is  the  same  God  with  them. 

We  may,  therefore,  imagine  the  greatness  of  that  gift, 
since  it  is  God  himself  that  we  receive. 

Q.  Does  the  Holy  Ghost,  then,  come  to  dwell  in  ua ! 
A.  Yes,  he  conies  in  person.* 

Q.  When  was  the  Holy  Ghost  first  given  to  us  t 

A.  In  Baptism. 

It  was  then  that  we  became  the  temples  of  the  Holy 
Ghost,  because  it  was  then  tha^  He  took  up  his  abode  within 
us. 

Q.  When  is  the  Holy  Ghost  given  to  us  a  second  time  ? 

A.  In  Confirmation. 

Q.  Why  do  we  receive  him  a  second  time  ? 

A.  To  the  end  that  we  may  be  enriched  with  the  abun- 
dance of  his  graces. 

Q.  What  do  you  mean  by  the  abundance  of  his  graces  ? 
A.  I  mean  his  seven  gifts. 

Q.  What  are  they  ? 

A.  The  spirit  of  wisdom,  and  of  under  Landing,  the  spirit 
of  counsel,  and  of  fortitude,  the  spirit  of  knowledge,  and  of 
godliness,  and  the  spirit  of  the  fear  of  the  Lord.f 

Q.  What  is  the  spirit  of  wisdom  ? 

A.  It  is  a  gift  which  makes  us  relish  the  things  of  God : 


'i  \ 


•  St.  John  xiv.  16.    Bt.  Tli.  1  p.  9.  lA  art  3. 


t  Isaias  xL  2,  8. 


16S 


DOCTRINAL    CATECHISM. 


'I    .!■!; 


prayer,  meditation,  the  Word  of  God,  whether  read  or 
heard,  the  sr.oraments,  and  all  liianner  of  good  works. 

Q.  What  is  the  spi'-it  ot  understanding  ? 

A.  It  is  a  gilt  which  opens  our  mind  so  as  to  understand 
the  truths  of  religion.  This  gift  enables  us  to  see  therein 
beauties  which  captivate  the  mind  and  inflame  the  heart. 

Q.  What  is  the  spirit  of  counsel  ? 

A.  It  is  a  gift  which  maices  us  take  sure  means  to  reach 
heaven.  It  is  the  Holy  Ghost  himself  who  is  our  adviser, 
and  who  enlightens  us  at  every  step,  so  that  we  may  walk 
straight  to  God,  without  turning  to  one  side  or  the  other. 

Q.  What  is  the  spirit  of  fortitude  ? 

A.  It  is  a  gift  which  enables  us  to  surmount  courageously 
all  the  obstacles  which  oppose  themselves  to  our  salvation, 
whether  they  come  from  the  world,  the  devil,  or  ourselves. 

Q.  What  is  the  spirit  of  knowledge  ? 

A.  It  is  a  gift  which  renders  us  enlightened  in  the  ways 
of  God.  Having  it,  we  perceive  the  greatness  of  God,  the 
dignity  and  holiu  :r?s  of  religion,  and  the  inestimable  value  of 
heaven. 

Q.  What  is  the  spirit  of  godliness,  or  piety  ? 

A.  It  is  a  gift  which  renders  the  service  of  God  sweet 
and  Hgreeable  to  us.  With  it,  we  not  only  walk  faithfully 
in  the  practice  of  the  commandments,  but  we  run,  and  as  it 
were,  fly  in  that  holy  way. 

Q.  What  is  the  fear  of  the  Lord  ? 

.1.  It  is  a  gift  which  inspires  us  with  a  respect  for  God, 
mingled  with  love,  which  makes  us  fear  above  all  things  to 
offend  him  ;  and  that  in  the  smallest  things  as  well  as  in  the 
greatest. 

Q.  Wliy  is  the  Holy  Ghost  given  to  us  in  Confirmation,  with  the 
abundance  of  his  graces  i 

A.  In  order  to  make  us  perfect  Christians,  and  to  enable 
us  to  confess  the  faith  of  Christ  even  at  the  peril  of  our 
life. 

Q.  What  do  we  become  by  Baptism  ? 
A.  We  become  Christians. 

Q.  What  do  we  become  by  Confii-mation  ? 
A.  We  become  perfect  Christian^., 


of 


reet 


as  it 


)2S  10 

the 

[itli  the 

inahle 
)f  our 


OP    CONFIKMATION. 


160 


Q.  What  difioreiice  is tbcie  between  ft  Cttristiau  and  a  perfect  CLria- 
tiiiu  ? 

A.  The  same  diflk-rence  Taat  there  is  i^etwcen  a  child  and 
a  grown  man.  Both  arc  iiicn ;  but  the  one  is  weak  tind 
timid,  the  o  herstrong  and  courageous.  In  lilte  manner  the 
Ijaplized  and  conlirmed  per;(>ns  are  both  T'hristians ;  but 
one  is  still  weak  and  timid,  and  the  other  strong  and  co'io- 


ragoous. 


riiis  differ(Mice  is  seen  in  the  apostles.  Before  -u^  de- 
scent of  the  Holy  Ghost,  wlierein  they  received  the  abun- 
dance of  his  giaces,  they  were  weak  and  fearful ;  and  aflTter 
the  descent  of  the  Holy  Ghost  they  were  strong  and  cou- 


rageous. 


* 


\v  hat  should  not  a  Ch:  'stian,  then,  do  in  order  to  rer^ive 
Confirn-.ation,  and  to  i-eceivc  it  worthily  ! 

Q.  yVha<,  strength  does  Confirmation  give  ua? 
A.  It  gives  ns  strength  to  confess  the  faith  of  Jesus  Christ, 
even  at  the  peril  of  our  life. 

Q.  What  is  it  tc  confess  t)ie  faith  of  Jesus  OhriL^t? 

A.  'J"o  dcelai  c  on  all  occasions  for  what  it  teaches  us.  To 
that  end  we  must,  on  every  occasi(.)n,take  the  part  of  truth, 
of  justice,  of  charity,  and  of  modesty,  especially  when  they 
are  outraged  in  our  presence. 

Neither  must  we  ever  be  ashamed  to  practice  virtue  and 
to  do  good,  and  to  raise  ourselves  above  human  respect, 
and  above  the  scofli:ig  and  raillery  of  the  world. 

Q.  What  is  it  to  coufcss  the  faith  of  Christ,  even  at  the  peril  of  our 
life? 

A.  It  is  to  bo  ready  to  shed  our  blood  rather  than  re- 
nounce it. 

This  is  what  the  holy  martyrs  did  with  so  much  courage. 
It  is  for  us  to  consiaer  whether  we  would  have  the  same 
courage  under  the  same  circumstances. 


KX  AMPLE. 
Tho  martyrdom  of  St.  Stephen. 
Q.  How  is  this  sacraniont  given  ? 


-Act8  Til. 


A.  By  the  imposition  of  the  bishop's  hands,  and  the  unc- 
tion which  he  makes  wiih  the  chrism  on  the  forehead  of  the 

*  Acta  it. 

15 


! 

If  * 

1 

r 
11  i 

1 

!■   if 


III 


170 


DOCTRINAL    CATECHISM. 


lir 


if 


( 


person  confirmed,  pronouncing  at  the  same  time,  certain 
words  wiiich  express  the  eflfect  of  this  sacrament. 

Q.  By  whom  is  this  sacrament  administered  f 
A.  By  the  bishop. 

Q.  Where  is  that  seen  ? 

A.  In  the  conduct  of  the  apostles. 

Q.  What  did  the  apostles  do  on  having  learned  that  St  Philip  had 
converted  and  baptized  many  of  the  Samaritans  ? 

A.  They  sent  St.  Pet'^r  and  St.  John  to  confirm  them. 

It  is  this  conduct  which  the  Church  has  ever  since  followed, 
and  which  has  served  for  a  rule  in  all  ages. 

Q.  Why  is  it  bishops  rather  than  priests  who  administer  this  sacra- 
ment? 

A.  Because  it  is  more  proper  that  those  who  have  the 
perfection  of  the  priesthood,  should  give  the  perfection  of 
Christianity. 

Q.  How  do  t!  e  bishops  give  this  sacrament? 

A.  1st  They  lay  their  hands  on  the  head  of  the  person 
confirmed  and  invoke  the  Holy  Ghost ; 

2d.  They  make  an  unction  on  the  forehead  with  the  holy 
chrism. 

Q.  What  words  do  they  pronounce  at  the  same  time  ? 

A.  They  pronounce  words  which  express  the  effect  of  the 
sacrament :  Descendat  septiformis  Spiritus,  &;c.,  laying  their 
hands  on  the  person's  head. 

Signo  te  signo  crucis,  et  confirmo  te  chrismati  salutis, 
nomine  Patris,  &c.,  making  the  unction. 

Q.  What  is  the  effect  of  this  sacrament  ? 

A.  1st.  To  render  us  perfect  Christians; 

2d.  To  mak^  us  confess  the  faith  of  Christ,  even  at  the 
peril  of  our  life. 

It  is  the  Holy  Ghosf,  with  the  abundance  of  his  graces,' 
who  produces  in  us  these  two  effects. 

Q.  Of  what  is  the  holy  chrism  composed  ? 
A.  Of  oil  of  olives  and  balsam. 

Q.  What  does  the  oil  signify  ? 

A.  It  signifies  the  effusion,  the  abundance,  and  the  sweet- 
ness of  the  graces  of  the  Holy  Ghost ; 

And  that  by  its  virtue  of  spreading,  or  diffusing  itself, 
and  of  lighting,  nourishing,  and  soflening.     Grace  does  all 


■0 


OF   CONriRMAfioN 

these  things  in  the  sou]  nfth.  '  ''''' 

Ponotmjos,  enlightens  a„d  nouSsl'°''?™<«* '  '' «'!»  »d 
i  7st"  Truh  ""'""  »^" f  '' """^  ^°"«"^  "^  pains 

°'2T"&f°-  th:Tor™;tn'':J^,«''o»'  >--  the  virtue 

^^^^-^^^£^  -  ---'e 
And  like  balm,  which  ho  J  T      "^"  *%  inspire  • 

--t.of  a  arSi*":'  "^  ""^^  ^''-'d  be  the  principal  oma- 

suffering.  ""^"^^™"»^-and  that  he  .nst  be  patient  in 
<3-  Wbat  does  he  sav  of  *i, 
^•Hesa,s:P:^e?btS«-. 

Q-  Wbyto^e  words?  ''^      * 

.    ^^-  -lo  Jet  us  kiiow  that-  a  Tf,,-  <.• 

bo  conC'ilh^^hr™'^  '°  "«'  "^-hop  the  person  t 
-ruction  and' behavi:^  """"^''^  '<>  «>«  bishop  C^  i° 


""-  '-msCves  o/t  ^^Zl'JllfKf,  ™.  and 


S:tr----:;a-^,^.^.n.a. 


n   nr    1  w       -   ..•.*vn  ij,  com- 

ramttT"""  '"''  '^  ""der  themselves  guift,  „.„       , 
^.  They  render  f h        ,  ^  '«'*=' '"» ««- 

r-nde.  themselves  guiit,  of  Sin.    An,  ,^,  ^^ 


^^ 


^ 


172 


DOCTRINAL    CATECHISM, 


n 


is  more  or  less  great,  according  as  the  neglect  is  more  or 
less. 

Q.  Of  what  do  they  dopi  ive  themselves  ? 

A.  Of  the  plenitude  of  gniee  which  this  sacrament  com- 
municates. And  being  deprived  of  that  plenitude  of  grace, 
they  ofti'n  yield  to  temptation  on  occasions  when  they 
might  have  resisted. 

Q.  When  is  it  particularly  necessary  to  receive  this  saiaament? 

A.  When  one  is  persecuted  for  the  faith,  or  tempted 
against  the  faith. 

Q.  Wh}^  i.'^  it  most  needful  on  those  occasions  ? 
A.  In  Older  that  it  may  give  strength  to  support  those 
tern ptai  ions  or  persecutions. 

Q.  In  Avhat  dii^positioiis  mu&t  it  be  received  ? 

A.  It  is  necL's-ary  to  be  instrdcted  in  the  principal 
mysteries  of  the  faith,  to  renew  the  profession  of  them,  aod 
to  have  the  conscience  purged  of  all  mortal  sin. 

Q.  What  is  the  first  dL-^position  i 

A,  It  is  to  be  instructed  in  the  principal  mysteries. 
The  principal  mysteries  are  those  of  the  Trinity,  the  In- 
carnation, and  the  Kedemption. 
Q.  What  is  the  second  ? 
A.  To  renew  the  profession  of  faith. 
The  first  and  most  ancient  is  the  Creed. 
Q.  What  is  the  third  ? 
A.  To  have  the  conscience  purged  of  all  mortal  sin. 

Q.  What  is  necessary  to  he  done  for  that  end  ? 
A.  To  make  a  good  confession. 

Q.  What  harm  would  it  be  if  one  received  this  sacrament  in  a  stato 
of  mortal  sin  ? 

A.  h  would  be  committing  a  sacrilege,  because  it  would 
be  a  profimatioii  of  the  sacrament. 
Q.  Can  this  sacrament  be  repeated  ? 
A.  No  ;  because  it  imprints  a  character. 

Q.  What  are  the  fruits  of  the  Holy  Ghost? 

A. 'Ihay  are  twelve:  charity,  joy,  peace,  patience,  for- 
bearance, goodness,  benignity,  meekness,  faith,  modesty, 
coi'tinence,  and  chastity.* 

*  Gal.  V.  22, 


IJ 


'1 


OP   CONFIRMATION. 


173 


state 
)uld 


for- 
lesty, 


1st.  Charity  unites  us  to  God  by  love. 

2d.  Joy  fills  us  with  a  holy  consolation. 

3d.  Peace  produces  in  us  tranquillity  of  soul. 

4th.  Patience  enables  us  to  bear  without  murmuring, 
whatever  might  disturb  that  inward  peace. 

5th.  Forbearance  prevents  us  from  being  disturbed  by 
any  delay. 

6th.  Goodness  renders  us  beneficent  to  all. 

7th.  Benignity  leads  us  to  relieve  the  necessities  of  our 
neighbor. 

8th.  Meekness  makes  us  bear  patiently  with  the  failings 
of  others. 

9th.  Faith  makes  us  believe  with  certainty,  on  the  word 
of  God,  that  which  we  do  not  see. 

10th.  Modesty  regulates  our  whole  exterior,  so  as  to 
scandalize  no  one. 

11th  and  12th.  Continence  and  chastity  preserve  our 
bodies  in  that  holiness  which  becom>.3  the  temples  of  the 
Holy  Ghost. 

Q.  Why  are  those  virtues  called  the  fruits  of  the  Holy  Ghost  ? 

A.  Because  they  are  the  graces  of  the  Holy  Ghost,  who 
causes  thetn  to  spring  up  in  our  hearts. 

Q.  What  is  necessary  to  be  done  in  order  to  ntake  them  grow  ? 

A.  It  is  necessary  to  cultivate  them  with  all  possible  care, 

Q.  How? 

A.  1st.  By  prayer  and  meditation. 

These  are  the  means  which  draw  down  the  dew  of  heaven 
on  those  sacred  plants. 

2d.  By  ceaseless  vigilance. 

In  order  to  avert  all  that  m'ght  destroy  them,  or  impede 
their  growth. 

3d.  By  the  continual  exercise  of  every  virtue. 

Without  this  exercise,  those  virtues  would  neither  grow 
nor  long  subsist  in  our  souls. 

To  renew  every  year  the  memory  of  our  Confirmation, 
and  make  the  anniversary  of  it. 


174 


DOCTRINAL    CATECHISM. 


CHAPTER    VIII. 


OF     THE      EUCHARIST. 


ARTICLE  I. 


OF   THE   EUCIIAUIST. 


1'^-' 


it' 


m  s   ' 

■  i  I  i 


;ii:' 

m 


m^' 


■  p, ... 


1  i!  ■" 


Q.  Which  is  the  most  august  of  the  sacraments  ? 
A.  The  Eucharist. 

<?.  Why? 

A.  Hi'canse  it  contains  Jesus  Christ,  the  author  of  th© 
sacraments,  and  the  source  of  all  holiness. 

Q.  Wliat  is  tlic  moaning  of  the  word  Eucharist? 
A.  It  means  thanksgiving. 

Q.  Why  is  this  sacrament  called  the  Eucharist  ? 

A.  1st.  Because  Jesus  Christ,  in  instituting  it,  gave  thanks 
to  Gof]  his  Father. 

2d.  Because  we  ought  not  to  receive  it  without  giviiig 
thanks  to  God. 

3d.  Because  it  is  an  excellent  means  of  thanking  God  for 
all  his  benefits.  In  it  we  offer  to  God  his  own  Son  in 
thanksL'ivinff  fur  all  the  blessiiii-s  we  have  received  from 
him.     There  can  be  no  gratitude  so  agreeable  to  God. 

Q.  Has  this  sacrament  no  other  name  ? 
A.  Yes  ;  it  has  several  others, 

Q.  Wliat  are  they  ? 

A.  Thise  are  the  principal  :  it  is  called  the  Holy  Sacra- 
ment, ti)e  Adorable  Sacrament,  the  Sacrament  of  the  Altar, 
and  the  Holy  Viaticum. 

Q.  Why  is  it  called,  by  excellence,  the  Holy  Sacrament  I 

A.  Because  it  snrp;is>es  all  others  in  sanctity. 

It  contains  the  Author  of  grace,  whilst  the  others  are  only 
?igns  theroof,  having,  indfcd,  the  virtue  of  giving  grace,  Imt 
itill  signs  for  the  moment  they  are  given;  this,  on  the  con- 
trary, is  always  a  sacrament  so  loner  as  the  species  subsist. 

Q.  Wl)y  is  it  called  the  Adorable  Sacrament  ? 

A.  Because  it  contains  Jesus  Chrht,  who  is  v/orthy  of  all 
adoration. 


!    g'E 


OP    THE    KUCIIARTST. 


175 


Jesus  Christ,  being  God,  is  adoiabic  wherever  he  is. 
Q.  Why  id  it  called  tlie  Sacratiit'iit  of  the  Altar? 
A.  Because  it  is  consctTated  and  orlcred  on  the  altar,  and 
can  neither  be  consecrated  nor  ollurcd  elsewhere. 

Q.  What  else  is  this  sacrament  culled  ? 
A.  It  is  c;d!ed  the  Holy  Viaticum. 

Q.  What  is  the  Holy  Viaticum  ? 

A.  The  communion  givL-n  to  the  dying.     It  is,  as  it  were, 
their  provision  for  the  great  journey  of  eternity. 


M'a- 
tar, 


My 

but 
Icon- 
list. 

fall 


HISTORY. 
Of  the  institution  of  the  Eucharist.— 5^  3IaU.  xxvl. 

Q.  With  whom  did  Our  Lord  make  the  pascb,  on  the  eve  of  his 
death  ? 

A.  With  his  apostles. 

Q.  What  was  the  pasch  ? 

A.  It  was  a  solemn  repast  made  by  the  Jews  every  year, 
in  memory  of  their  deliverance  from  Eiiypt.* 

This  repast  was  made  on  the  fourteenth  day  of  the  month 
of  March,  at  nightfall. 

Q.  What  did  they  eat  in  that  pasch  ? 

A.  They  ate  in  every  family  a  roasted  lamb.  This  lamb 
was  to  be  male,  of  a  year  old,  without  spot  or  blemish  ;  its 
bones  were  not  to  be  broken,  and  the  door  of  every  house 
was  to  be  marked  with  its  blood. 

They  wero  to  eat  it  standing,  a  staff  in  their  hand,  their 
loins  girt,  and  to  eat  it  with  unleavened  bread  and  wild 
lettuce. 

This  repast  had  been  rcgidarly  observed  for  nearly  fivo 
hundred  years,  by  the  order  of  God. 

Q.  What  was  i(  called  ? 

A.  It  was  called  the  pasch.  Which  is  a  Hebrew  word, 
meaning  passage. 

Q.  Why  was  it  so  called  ? 

A.  1st.  Because  of  the  passage  of  the  destroying  angel, 
who  killed  at  midnight  all  the  first-burn  of  Egypt,  without 
touching  those  of  the  Lraelites. 

*  Exod.  xil.  6. 


vA 


i  I 


u. 


!i  Mm'' 


176 


DOCTRINAL    CATECHISM. 


2d.  Because  of  the  passage  of  the  Israelites  from  Egypt 
to  the  proniised  land. 

Q.  Of  what  was  this  lamb  the  figure  ? 

A.  It  was  the  figure  of  Jesus  Christ  immolated  on  the 
cross. 

The  ceremonies  of  the  paschal  lamb  were  also  the  figure 
of  the  dispositions  which  must  be  brought  to  the  holy  com- 
munion. 

Q.  What  did  Our  Lord  do  in  that  repast  which  is  called  the  pasch  t 

A.  1st.  He  arose  from  table,  and  washed  the  feet  of  his 
apostles. 

Which  shows  the  purity  and  humility  wherewith  we 
ought  to  approach  this  sacrament. 

Q.  How  did  he  institute  this  sacrament  ? 

A.  2d.  He  took  bread  and  changed  it  into  his  body. 

3d.  He  took  wine  and  changed  it  into  his  blood. 

He  raised  his  eyes  to  heaven,  and  gave  thanks  to  his 
Father. 

He  blessed  bread  and  broke  it. 

In  the  same  way  he  blessed  the  wine. 

Q.  There  was,  then,  only  the  body  und-^r  the  species  of  bread,  and 
only  the  blood  under  the  species  of  w;.ne  ? 

A.  Jesus  Christ  was  wholly  and  entirely  under  each 
species. 

Q.  To  whom  did  Our  Lord  give  his  body  and  blood  ? 

A.  He  gave  them  to  his  apostles,  saying :  Take  ye  and 
eat,  this  is  my  body,  which  is  given  for  you.  This  is  my 
blood,  the  blood  of  the  New  Testament,  which  shdl  be  shed 
for  many  unto  the  remission  of  sins.     Drink  ye  all. 

He  added :  Amen,  I  say  unto  you,  that  I  will  drink  no 
more  of  this  fruit  of  the  vine,  until  that  day  when  I  shall 
drink  it  new  in  the  kingdom  of  God. 

Q.  What  power  did  he  give  them  at  the  same  time 
A.  He  gave  them  power  to  change  the  bread  into  his 
body,  and  the  wine  into  his  blood. 

Q.  By  what  words  ? 

A.  By  these  words :  Do  this  for  a  commemoration  of 
me.* 


♦  St.  Luke  xxii.  19.    Cone.  Trld.  Scss.  22,  ch.  1. 


^1*> 


OF    THE    EUCHARIST. 


177 


no 
mil 


his 
of 


It  is  as  though  he  sai<]  to  thcin  :  Do  nil  that  T  havo  just 
(lone.  Coiisocrato  my  liody  jiii'l  my  hlood;  <>f1rr  them  in 
snorifice,  nourish  your-elvcs  with  them,  ami  <lisiiibiUc  ihein 
to  the  failhful,  always  in  memory  of  my  passion. 

Q.  To  T\'liom  hiu»  this  p)\v«'r  passed  f 

A.  It  has  passed  t(»  all  priests. 

Q.  What  is  the  Eudinrif't? 

A.  It  is  a  sacrament  wliieh  cnntalns  really  and  indeed  tho 
body,  blood,  soul,  and  diviniiy  of  Our  Loid  Jesus  Chrisst 
under  the  appearances  of  bread  and  wine. 

Q.  What  d()09  the  Euchnrist  contain  ? 

A.  It  contains  the  body  and  blood,  soul  and  divinity  of 
Our  Lord  Jesus  Christ. 

Q.  How  does  it  contain  thorn  ? 

A.  In  contains  them  really  and  indeed. 

Q.  What  is  meant  by  really  and  mdcc'd  ? 

A.  That  it  is  the  true  l)ody  ai.d  the  true  blood  of  Jesus 
Christ,  with  his  soul  and  his  divinity. 

Jesus  Chri.-t  is,  then,  wholly  contained  in  the  Eucharist, 
just  the  same  who  was  born  of  the  Blc-sed  Virgin,  con- 
versed with  men,  died  on  the  cross,  rose  again  from  the 
dead,  ascended  into  heaven,  sits  at  the  right  hand  of  Goii, 
and  is  to  come  to  judge  the  living  and  the  dead. 

Q.  Tf  Jos\ia  Christ  is  really  present  iu  tho  Eucharist,  is  ho  then  no 
longer  in  heaven  ? 

A.  He  is  at  the  same  time  in  heaven  and  in  every  con- 
secrated host. 

Q.  Is  he,  then,  in  an  infinity  of  places  at  tb*  wuiie  time  f 
A.  Yes;  that  is  an  article  «.f  fiiih. 

You  arc  to  understand  t!-  it  it  is  as  man  ho  is  so,  for  as 
God  he  is  every  where. 
Q.  How  can  that  be  ? 
A.  By  the  almighty  power  of  the  words  of  Jesus  Chijst. 

Q.  Under  what  is  Jesus  Christ  contained  in  the  Eucharist  I 
A.  Under  the  spicics  of  hreatl  and  wine. 

Q.  Is  it  the  body  of  Jesus  Christ  that  is  seen  at  the  *1*vatioii  'J  the 
host? 

A.  Nf);  it  is  the  species  of  bread. 

Q.  Is  it  the  blood  of  Jesus  Chris^t  thnt  is  seen  in  the  chalice,  after  tho 
consecration  ? 

A.  No  ;  it  is  the  species  of  wine. 


If. 


178 


DOCTRINAL   CATECHISM. 


'h 


!l      !  1 1 


'l    ■'    < 


Q.  Why  is  it  uot  the  body  and  blood  of  Jeaus  Christ  that  are  seen  t 
^  .  Because  both  arc  hidden  under  the  appearances  of 
bread  and  wine. 

Q.  Do  wo  receive  those  species  when  we  communicate  f 
A.  Yes ;  wo  receive  them,  although  we  receive  neither 
bread  nor  wine. 

Q.  What  do  we  receive  wlien  we  communicate  I 

A.  We  receive  the  body  and  blood,  soul  and  divinity  of 
Our  Lord  Jesus  Christ,  under  the  appearance  of  bread  and 
wine. 

Q.  What  do  you  mean  by  the  species? 

A.  I  mean  that  which  is  apparent  to  our  senses,  as  color, 
figure,  and  taste. 

Q.  What  do  you  mean  by  the  senses  f 

A.  I  mean  the  eyes,  hands,  tongue,  dec. 

Q.  What  do  you  mean  by  the  color  ? 

A.  I  mean  the  whiteness  of  the  bread,  and  the  redness  of 
the  wine. 

Q.  What  do  you  mean  by  the  figure  ? 

A.  I  mean  the  roundness  of  the  bread,  and  that  of  the 
wine  in  the  chalice. 

Q.  What  do  you  mean  by  the  taftte  ? 

A.  I  mean  the  flavor  of  the  bread  and  that  of  the  wine. 
There  is  also  the  smell  of  both. 

Q.  Is  tlie  bread  or  wine  no  longer  there  ? 

A.  No  ;  the  substance  of  the  bread  is  changed  Into  that 
of  the  body  of  Jesu-s  Christ,  and  the  substance  of  the  wine 
into  that  of  his  blood. 

Q.  What  bread  is  used  for  conseci-ation  ? 
A.  V/hc!aten  bread.    It  must  be  made  with  natural  water, 
and  not  with  any  other  liquor. 

Q.  Must  this  bread  be  leavened  or  unleavened  ? 

A.  In  that  particular,  each  is  to  follow  the  custom  of  their 
own  Church. 

In  the  ireek  Church  they  made  use  of  leavened  bread, 
and  in  the  Latin  Church  of  azyme  or  unleavened  bread. 

Q.  What  wine  is  used  for  consecration  ? 

A.  Wine  squeezed  from  the  fruit  of  the  vine.  With  this 
there  is  a  little  water  mingled. 


OF    THE    EUCHARHT. 


179 


that 
rine 


iter, 


their 
read, 


tms 


Q.  What  is  there  on  tho  altar  bcforo  the  coneecration  f 
A.  There  is  bread  and  vviiio. 

Q.  What  is  there  after  the  consecration  ? 

A,  There  is  the  body  and  blood  of  Jesus  Christ. 

Q.  Into  what  is  the  substance  of  the  bread  changed  f 

A.  Into  the  substance  of  the  body  of  Jesus  Christ. 

Q.  Into  what  is  the  substar  i  of  the  wine  changed  ? 

A.  Into  the  substance  of  the  blood  of  Jesus  Christ. 

Q.  Is  there,  then,  only  the  body  under  the  species  of  bread,  and  only 
the  blood  under  the  species  of  wine  ? 

A.  No  ;  according  to  the  force  of  the  words. 

Q.  Why  do  you  say :  according  to  the  force  of  the  words ! 
A.  Because,  by  a  necessary  consequence,  all  the  rest  is 
in  it. 

Q.  Explain  what  you  mean  by  this  necessary  consequence  ? 

A.  1st.  I  mean,  that  the  body  of  Jesus  Christ  being  living, 
animated,  and  divine,  cannot  be  without  his  blood,  without 
his  soul,  without  his  divinity. 

2d.  I  mean,  that  the  blood  of  Jesus  Christ  being  living, 
animated,  and  divine,  cannot  be  without  the  body,  without 
the  soul,  without  the  divinity. 

Q.  Are  tlie  Father  and  the  Holy  Ghost  with  Jesus  Christ  in  the  holy 
Eucharist  ? 

A.  They  are  there  by  a  necessary  consequence. 

Q.  Explain  once  more  what  you  mean  by  this  necessary  consequence. 
A.  I  mean,  that  those  three  persons  being  but  one  and 
the  same  God,  they  cannot  be  '^ne  without  the  other. 

Q.  What  is  this  change  called  ? 

-^.  It  is  called  Transubstantiation ;  that  is  to  say,  the 
change  of  one  substance  into  another. 

We  see  in  Scripture  several  changes  which  assist  us  to 
comprehend,  or  rather  to  believe  in  this.  The  rod  of  Moses 
or  of  Aaron  changed  into  a  serpent;*  Lot's  wife  changed 
into  a  statue  of  salt  jf  water  changed  into  wine  at  the 
wedding  of  Canaan.J 

Q.  How  ii,  this  change  operated  ? 

A.  By  tlio  all-powerful  virtue  of  the  words  of  Jesus 
Christ,  pronounced  by  the  priest  in  his  name. 


♦  Exod.  "vii.  10. 


t  Q«D.  xlx.  26. 


X  8t  John  11. 


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180 


DOCTUINAL    CATECHISM, 


Q.  What  Jire  those  words  i>f  Jeems  Chri^jt  ? 
A.  '1  Ins  U  mv  IhmJv  :  This  is  my  blood. 
Q.  Whnt  virtue  have  those  words  i 
A.  Ihvy  have  an  ull-|jovveiiul  virtue. 

Q.  What  is  that  virtue  ? 

A.  It  is  iho  chsinging  tlie  substance  of  the  bread  into  that 
of  the  hodv  of  Je-us  Christ,  and  the  substance  of  the  wine 
into  that  of  his  blood. 

Q.  Is  it  only  in  the  mouth  of  Jesus  Chiist  that  those  words  have 
virtue  ? 

A.  They  have  virtue  in  the  mouth  of  every  priest. 

Q.  Why? 

A.  ik'cause  they  pronounce  them  in  his  name. 

Q.  Whnt  is  it,  then,  that  every  day  effects  that  miraculous  change  on 
our  altars  ? 

A.  It  is  the  words  of  Jesus  Christ  pronounced  in  his 
name. 

ITow  great  should  be  our  respect  for  words  so  mighty, 
and  how  great  also  should  be  our  gratitude !  For  he  could 
have  left  us  nothing  so  great,  since  by  those  words  we  have 
Jesus  Christ  with  us  every  day,  and  we  can  every  day 
nourish  ourselves  with  his  sacred  flesh  and  blood. 

Q.  Is  there  only  the  body  under  the  species  of  bread,  and  only  the 
hlout]  unJiT  the  species  of  wine  I 

A.  Jesus  Christ  is  wholly  and  entirely  under  each  of  the 
two  species,  and  under  every  prrticle  of  each  species. 

Q.  What  is :  Jesus  Christ  wholly  and  entirely  ? 

^1.  ilis  body,  his  blood,  his  soul,  and  his  divinity. 
Q.  Where  is  Jesus  Christ  wholly  and  entirely  ? 

A.  JIl*  is  inidtr  each  of  the  two  species,  and  in  every  par- 
ticli'  of  each. 

Thus,  in  communicating,  we  receive  Jesus  Christ  wholly 
and  entirely,  wliclher  we  conuuunicate  under  one  single 
sfmcics  or  under  both,  whether  v.e  leceive  one  or  more 
hosts,  or  only  a  portion  of  o!ie. 

Q.  Why  is  our  Lord  there  wholly  and  entirely! 

A.  Hec;  use  he  C!inn<»t  be  divided. 

Q,  Why  cjiii  he  n«it  he  divided  ? 

y|.  Ii«  cfiiisr  lie  is  now  liviii«x  and  glorified.     "^ 

lie  is  liviiiii ;  lienee  he  (  ainiot  be  divided. 

He  is  gloriried  ;  hence  he  cannot  be  divided. 


the 


par- 


gle 


iin 


more 


OF   THB    EUCHARIST. 


181 


Q.  What  does  the  priest  divide  when  he  divides  the  host  t 
A.  He  divides  the  species  of  bread. 
The  same  is  the  case  with  the  species  of  wine. 
Q.  Which  part  is  Jesus  Christ  then  in  t 

A.  He  is  wholly  and  entirely  in  each  separate  particle,  be 
their  number  what  it  may. 

Q.  But  if  one  of  those  particles  is  so  small  as  to  be  scarcely  percep- 
Ublet 

A.  Jesus  Christ  is  still  there,  provided  it  be  sensible. 

Q.  But  in  what  order  are  the  parts  of  Jesus  Christ's  body  f 
A.  They  are  all  in  their  natural  order,  and  without  an/ 
confusion. 

Q.  Is  that  incomprehensible  f 

A.  Yes,  to  the  human  mind. 

If  we  understood  it,  it  would  be  no  longer  a  mystery. 
We  must  content  ourselves  with  believing,  without  seeking 
to  comprehend  it. 

Q.  How  is  all  that  done ! 

A.  By  the  all-powerful  virtue  of  the  words  of  Jesus  Christ. 

Q.  What  are  the  effscts  of  this  sacrament  t 
A.  There  are  four  principal  effects. 

Q.  What  is  the  first  ? 

A.  It  is  to  unite  us  intimately  and  incorporate  us  with 
Jesus  Christ,  not  only  by  faith  and  charity,  but  also  by  the 
real  presence  of  his  sacred  flesh  and  precious  blood. 

Q.  In  how  many  ways  can  we  be  united  to  Jesus  Christ  t 
A.  In  three  ways. 

Q.  What  are  those  three  ways  f 

A.  By  faith,  by  charity,  and  by  the  real  presence  of  his 
sacred  flesh  and  precious  blood. 

Q.  When  are  we  united  to  Jesus  Christ  by  faith ! 

A.  When  we  believe  firmly  all  the  truths  of  faith. 

If  there  were  even  one  that  we  refused  to  believe,  it  would 
make  us  lose  the  faith,  and  consequently  this  first  union  with 
Jesus  Christ. 

Q.  When  are  we  united  to  Jesus  Christ  by  charity  t 

A.  When  we  truly  love  God  and  our  neighbor. 

We  lose    charity,  and  consequently  this  second   union 

with  Jesus  Christ,  by  ceasing  to  love  God  and  our  neighbor 

truly. 

16 


^  m 


ill  :•' 


i 


i. 


182 


DOCTRINAL    CATECHISM. 


Q.  When  arc  -we  united  to  Jesus  Christ  by  the  real  presence  of  hi* 
sacred  ficsh  and  blood  ? 

A.  When  we  possess  Jesus  Girist  within  ourselves  by 
means  of  the  holy  communion.  For  that  end,  it  is  nece^; 
sary  to  communicate  holily :  for  he  who  communicates  in  a 
bad  state  does  not  obtain  that  interior  union  with  Jesus 
Christ,  though  uniting  himself  exteriorly  to  his  sacred  flesh 
and  precious  blood. 

Q.  What  sacrament  is  it  that  unites  us  intimately  and  incorporates 
us  with  Jesus  Christ,  by  the  real  presence  of  his  sacred  boay  and 
blood? 

A.  It  is  the  sacrament  of  the  Eucharist.  • 

Oh !  how  precious  is  the  sacrament  which  procures  for 
us  such  a  union  ! 

He  who  eateth  my  flesh,  says  Jesus  Christ,  and  drinketh 
my  blood  abideth  in  me,  and  I  in  him.* 

Is  there  on  earth  any  happiness  like  that  which  we  receive 
through  the  holy  communion,  where  our  mind  is  united  to 
Jesus  Christ  by  faith,  our  heart  by  charity,  and  our  whole 
self  to  his  sacred  flesh  and  precious  blood  1 

Q.  What  is  the  second ! 

A.  It  is  to  augment,  confirm,  and  preserve  in  us  the  spir- 
itual life  of  grace. 

Q.  When  do  we  possess  the  spiritual  life  of  grace ! 
A.  When  our  soul  is  united  with  God. 

Q.  What  sacrament  is  it  that  gives  us  the  spu'itual  life  of  grace! 
A.  The  sacrament  of  Baptism. 

Q.  What  sacrament  is  it  which  sti'engthens  the  spiritual  life  of  grace  t 
A.  The  sacrament  of  Confirmation. 

Q.  What  sacrament  is  it  which  augments,  confirms  and  preserves  itt 
A.  The  sacrament  of  the  Eucharist. 

Q.  Whni  is  meant  by  saying  that  it  augmevts  itf 
A.  That  it  gives  a  new  increase. 

Baptism  gives  that  life,  Confirmation  strengthens  it,  the 
Eucharist  augments  it,  that  is  to  say,  makes  it  grow. 

Q.  What  is  meant  by  saying  that  it  confirms  itf 

A.  That  is  to  say,  that  it  renders  it  more  firm ;  because 
the  health  of  the  soul  becomes  stronger  by  partaking  of  that 
divine  nourishment. 


•  8tJohnvl.&T. 


OF  THS   EUCHARIST. 


188 


Ill'    IS  ' 


>1 

it! 
the 


Q.  What  is  meant  by  sayiug  ihat  it  preserve)  itt 

A.  That  is  to  say,  that  it  prevents  us  from  losing  it. 

By  the  strength  which  it  gives  us,  it  enables  us  to  resist 
all  that  might  deprive  us  of  it,  whether  the  devil,  the  world, 
or  the  flesh. 

As  the  living  Father  hath  sent  me,  says  Jesus  Christ,  and 
I  live  by  the  Father ;  so  he  that  cateth  mc,  the  same  also 
shall  live  by  me.* 

Q.  What  is  the  third  t 

A.  It  is  to  weaken  coiicupisconce  and  moderate  the  vio- 
lence of  our  passions. 

Q.  What  is  concupiec<;n<'e  f 

A.  It  is  the  inclitiation  which  we  have  to  sin. 

Q.  What  do  you  mean  by  the  passions  ? 

A.  I  mean  all  the  disorderly  motions  which  urge  us  on  to  sin. 

Such  are  the  motions  of  hatred,  anger,  revenge,  &c. 

Q.  What  does  the  Holy  Eucharist  do  with  regard  to  ctmcupiscence  t 
A.  It  weakens  it. 

Q.  What  is  meant  by  saying  Uiat  it  vsedkena  it  f 

^,That  is  to  say,  that  it  renders  it  less  lively. 

If  the  presence  of  Jesus  Christ  in  the  womb  of  the  Blessed 

Virgin  purified  St.  John  the  Baptist  from  original  sin,  how 

much  more  must  his  actual  presence  in  our  heart  restrain  the 

motions  of  concupiscence,  which  is  a  consequence  of  that  sin. 

Q.  What  does  the  Holy  Eucharist  do  with  regard  to  our  passions  I 
A.  It  moderates  their  violence. 

Q.  What  is  m-eant  by  saying  that  it  moderates  their  violence  f 

A.  That  is,  that  it  calms  and  appeases  them. 

It  is,  therefore,  to  the  body  and  blood  of  Jesus  Christ  that 
we  are  indebted  when  we  find  our  passions  diminished,  and 
when  they  leave  us  peaceful  and  quiet. 

Jesus  Christ  does  then  in  our  heart  what  he  did  when, 
being  with  his  disciples  in  a  bark  which  was  tossed  about  by 
the  raging  of  the  sea,  he  suddenly  stilled  the  tempest  by  a 
single  word.f 

Q.  What  is  the  fourth! 

A>  It  is,  to  give  us  the  pledge  of  eternal  life  and  of  a 
glorious  resurrection. 


I 


i 


*  St  John  vl.  58. 


t  St.  Matt  viiL  28,  and  foUowiner. 


164 


DOCTRINAL   CATECHISM. 


Q.  What  shall  be  the  reword  of  the  just  after  this  life  t 
A.  Life  everlasting. 

Q.  What  is  life  cverlostiog  ? 

-4.  It  is  the  life  enjoyed  by  the  blessed  in  heaven. 

Q.  By  what  shall  that  life  be  preceded  t  • 

A.  By  the  glorious  resurrection. 

Q.  What  do  you  mean  by  the  glorious  resur^ectioDt 
A.  I  mean  the  glorified  state  in  which  the  just  shall  rise 
at  the  end  of  the  world. 

Q.  Who  has  promised  that  reward  to  the  just! 

A.  Our  Lord  Jesus  Christ. 

And  this  is  the  will  of  my  Father  who  sent  me,  says 
Jesus  Christ,  that  every  one  who  seeth  the  Son,  and  be- 
lieveth  in  him,  may  have  everlasting  life  ]  and  I  will  raise 
him  up  at  the  last  day.* 

Q.  What  pledge  has  he  given  them  of  this  t 

A.  The  Holy  Eucharist. 

Can  there  be  any  surer  pledge  1  Thus,  by  showing  this 
pledge;  that  is  to  say,  Jesus  Christ  in  our  heart  at  the 
moment  of  our  death,  we  are  assured  of  receiving  the  re- 
ward, which  is  life  everlasting  and  a  glorious  resurrection. 

The  Holy  Eucharist  is,  in  our  souls,  a  germ  of  eternal 
life ;  and,  in  our  bodies,  a  germ  of  immortality. 

Q.  With  what  dispositions  must  it  be  received  ? 
A.  They  are  of  two  sorts  :  some  relating  to  the  soul,  and 
others  to  the  body. 

Q.  What  are  the  dispositions  of  the  soul  ? 

A.  ITiere  are  two  principal  dispositions. 

Q.  What  is  the  fii-st  ? 

A.  It  is  to  prove  ourselves,  and  if  we  feel  ourselves  guilty 
of  any  mortal  sin,  to  have  recourse  tCthe  sacrament  of 
Penance. 

Q.  What  must  first  be  done  t 

A.  "VVe  must  first  prove  ourselves. 

Q.  What  does  that  mean  ? 

A.  It  means  to  make  a  careful  examination  of  the  state 
©four  soul. 


*Bt  Jobnyi40rad65. 


>-- 


OF   THE   EUCHARIST. 


185 


^'% 


ite 


Q.  Why  is  that  necessary  t 

A.  1st.  To  ascertain  whether  we  arc  not  guilty  of  mortal 
sin. 

2cl.  To  secure  ourselves,  as  far  as  possible,  against  falling 
into  it  again. 

Especially  if  they  are  habitual  sins,  and  if  we  live  in  the 
proximate  occasion  of  sin. 

Q.  What  must  we  do  if  we  feel  ourselves  guilty  of  any  mortal 
sinf 

A,  We  must  have  recourse  to  the  sacrament  of  Penance ; 
that  is,  to  make  a  good  confession,  bringing  thereto  all  the 
necessary  dispositions. 

Q.  Would  it  be  sufficient  to  confess,  if  one  were  in  the  habit  of  any 
mortal  sin,  or  in  tlie  immediate  occasion  of  falling  into  it  again  t 

A.  It  would  first  be  necessary  to  break  that  habit,  and 
renounce  that  immediate  occasion. 

Q.  ^Tiy? 

A,  For  fear  of  relapsing  into  the  same  sins  immediately 
after  communion,  which  would  be  a  deplorable  thing,  be- 
cause, that  by  thus  relapsing,  one  would  lose  all  the  graces 
of  the  communion,  and  would  drive  Jesus  Christ  from  their 
heart. 

We  must  also  be  aware  of  habitual  and  deliberate  venial 
sin,  committed  without  making  any  effort  to  get  rid  of  it ; 
because  it  is  very  injurious  to  the  fruit  of  communion. 

Q.  What  is  the  second  ? 

A.  It  is,  to  approach  it  with  a  lively  faith,  a  firm  hope,  an 
ardent  charity,  and  with  profound  sentiments  of  humility, 
adoration,  and  gratitude. 

Q.  Does  it  suffice  to  pmve  one^s  self  before  communicating  f 
A.  No;   it  is  also  necessary  that  the  soul   should  bo 
adorned  with  divers  virtues, 

Q.  With  what  virtues ! 

A.  First,  with  a  lively  faith,  a  firm  hope,  and  an  ardent 
chanty. 

Q.  What  is  faith! 

A.  h  is  a  virtue  which  makes  us  believe  in  God,  and  ia 
all  the  truths  which  he  has  revealed  and  proposes  to  us  by 
bis  Church. 

16* 


li:;  ■  ^ 


''\ 


166 


DOCTRINAL   CATECHISM. 


Q.  When  is  faith  lively  ? 

A.  When  it  is  accompanied  by  charity.  Without  charity 
it  is  dead. 

Q.  What  is  hope? 

A.  It  is  a  virtue  which  makes  us  expect,  with  a  firm  con- 
Adence,  from  the  infinite  goudness  of  God,  all  the  blessings 
he  has  promised  to  us :  his  grace  in  this  life,  and  his  glory 
in  the  other. 

Q.  When  is  hope  finn  f 

A.  When  it  is  accompanied  by  a  great  confidence  in  the 
goodness  of  God. 

Such  was  the  confidence  which  St.  Paul  had  when  he 
said :  Who,  then,  shall  separate  us  from  the  love  of  Christ  ? 
Shall  tribulation  1  or  distress  1  or  famine  ?  or  nakedness  ? 
or  danger  1  or  persecution  ?  or  the  sword  1  (As  it  is 
written :  For  thy  sake  we  are  put  to  death,  all  the  day 
long :  we  are  accounted  as  sheep  for  the  slaughter.)  But 
in  all  these  things  we  overcome,  because  of  him  that  hath 
loved  us.  For  I  am  sure  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor  things  present, 
nor  things  to  come,  nor  might,  nor  height,  nor  depth,  nor 
any  other  creature  shall  be  able  to  separate  us  from  the 
love  of  God,  which  is  in  Christ  Jesus  our  Lord.* 

Q.  What  is  charity  I 

A.  It  is  a  virtue  which  makes  us  love  God  above  all 
things,  and  our  neighbor  as  ourselves. 

To  love  God  above  all  things,  is  to  love  him  more  than 
gold,  silver,  precious  stones,  or  all  created  things. 

To  love  our  neighbor  as  ourselves,  is  to  be  sensible  to 
his  joys  and  to  his  sorrows  as  we  are  to  our  own, 

Q.  When  is  charity  ardent  ? 

A.  When  it  is  accompanied  by  a  holy  fervor,  so  that  its 
flame  may  be  felt  in  our  own  heart,  and  communicate  itself 
to  the  hearts  of  others. 

This  was  the  case  with  the  apostles  on  the  day  of  Pente- 
cost, their  hearts  being  so  burning  with  divine  love,  that 
they  inflamed  every  one  to  whom  they  spoke. 

These  three  virtues,  faith,  hope,  and  charity,  are  called 

*  Bom.  TliL  86. 


froi 
ofi 


OV   THE    EUCHARIST. 


187 


m 


Ito 


its 


ed 


the  theological  virtues,  because  they  relate  immecliately 
to  God.  It  is  God  who  is  believed  by  ftiith.  It  is  God 
who  is  expected  by  hope.  It  is  God  who  is  loved  by 
charity. 

Q.  Is  it  enough  to  have  thoae  virtues  for  approaching  the  holy  com* 
munton  ? 

A.  It  is  also  necessary  to  havo  profound  sentiments  of 
humility,  adoration,  and  gratitude. 

According  to  this,  it  is  not  enough  to  have  some  super- 
ficial sentiments  of  humility,  adoration,  and  gratitude;  they 
must  be  sincere  and  profound. 

Q.  When  do  we  approach  the  holy  communion  with  profound  senti- 
menta  of  humility  ? 

A.  When  we  are!  wholly  penetrated  with  the  sense  of  our 
unworthiness  to  receive  Jesus  Christ. 

Q.  When  do  we  approach  it  with  profound  sentiments  of  adoration  t 

A,  When  we  are  wholly  penetrated  with  the  greatness 
and  majesty  of  Jesus  Christ. 

Q.  When  do  we  approach  it  with  profound  sentiments  of  gratitude  t 
A.  When  we  are  wholly  penetrated  with  the  goodness  of 

Jesus  Christ  in  giving  himself  to  us. 

Oh  !  how  fruitful  would  our  communions  be,  if  they  were 

only  accompanied  by  these  holy  dispositions ! 

Q.  What  are  the  dispositions  of  the  body  ? 
A.  There  are  two  principal  dispositions. 

Q.  What  are  they  ? 

A.  Firstly,  it  is  necessary  to  receive  the  holy  communion 
fasting,  unless  it  be  received  in  sickness,  as  Viaticum. 
Secondly,  it  must  be  received  kneeling,  and  with  all  possible 
modesty,  recollection,  and  respect. 

Q.  Why  has  the  Church  ordained  that  this  sacrament  should  be  re- 
ceived fasting  "i 

A.  To  do  honor  to  the  body  of  Jesus  Christ.  That  food 
is  so  precious  that  it  is  but  just  and  proper  to  partake  of  it 
before  any  other. 

To  be  fasting,  is  to  have  taken  neither  food  nor  drink 
from  midnight. 

Neither  the  saliva,  nor  any  thing  swallowed  in  the  form 
of  saliva,  hinders  one  from  communicating.* 


♦  8t  Th.  8. 


188 


DOCTRINAL   CATECHISM. 


It  is  necessary  to  wash  the  month  the  night  before  com- 
munion, and  the  hands  and  face  on  the  following  morning ; 
and  to  perfortii  that  holy  action  with  all  proper  decency, 
each  one  according  to  their  state  and  ability. 

Q.  When  does  the  Church  permit  it  to  be  received  without  being 
fasting  ? 

A.  When  it  is  received  in  sickness  as  Viaticum. 

Q.  What  do  you  mean  by  the  Viaticum ! 

A.  I  mean  the  Ci>minunion  which  is  given  to  the  dying, 
or  those  who  are  in  danger  of  death. 

Q.  In  what  posture  must  it  be  received  f 

A.  In  a  kneeling  posture. 

The  most  humble  posture  is  always  the  most  suitable  in 
presence  of  so  great  a  majesty  ;  but  this  does  not  apply  to 
those  who  receive  in  sickness. 

Q.  What  ex*erior  ia  it  necessary  to  have ! 

A.  An  exterior  the  most  modest,  the  most  collected,  and 
the  most  respectful  that  we  Civn  possibly  have. 

Modest,  in  our  clothing,  especially  in  the  ornaments  of  the 
head. 

Collected,  in  the  air  of  our  countenance,  and  the  disposi- 
tion of  our  eyes. 

Respectful,  in  the  grave  demeanor  of  our  whole  body. 

When  the  soul  is  well  disposed,  there  will  be  few  or  none 
of  these  exterior  marks  wanting. 

We  ought  to  abstain  from  spitting  so  long  as  there  is 
danger  of  throwing  out  any  particles  of  the  sacred  host. 

Q.  How  must  we  live  after  cummunioD ! 

A.  We  must  live  the  life  of  Jesus  Christ. 

Nourishing  ourselves  with  his  sacred  body,  it  is  but  just 
that  we  should  live  his  life.  We  should  be  able  to  say 
with  St.  Paul :  I  live,  now  not  I ;  but  Christ  liveth  in  me.* 

Q.  What  must  be  done  in  order  to  live  the  life  of  Jesus  Christ  t 
A.  1st.  To  carefully  abstain  from  all  mortal  sin. 
2d.  To  commit  none,  even  venial,  without  deliberation. 
3d.  Faithfully  to  fulfil  all  our  duties.     Whether  those  of 
a  Christian,  or  those  of  our  state. 
To  do  all  with  a  view  to  God  and  our  own  salvation. 

*  OaL  li.  20. 


ba 


OP   T'^K   EUCHARIST. 


180 


Q.  Do  thoM  who  receive  i  mortal  sin  receive  the  body  and  blood 
ofPhristf 

A.  Yes ;  but  they  do  not  receive  his  graces,  and,  on  the 
contrary,  eat  and  drinit  judgment  to  themselves. 

Q.  What  do  they  receive  who  communicate  worthily  t 
A.  They  receive  Jesus  Christ  and  his  graces. 

Q.  What  do  they  receive  who  communicate  in  mortal  sin  I 
A,  They  receive  Jesus  Christ,  but  not  his  graces. 

Q.  What  do  they,  on  the  contrary,  eat  and  drink  t 

A.  They  eat  and  drink  judgment  to  thems.ilves. 

Q.  Why  do  you  say  that  they  eat  and  drink  judgment  to  themselTes  t 

A.  Because  their  communion  brings  with  it  its  own  judg- 
ment and  condemnation. 

There  will  be  no  need  of  pronouncing  judgment  against 
those  persons ;  it  is  pronounced  by  their  own  act. 

Thus,  by  their  own  fault,  the  source  of  grace  and  mercy 
becomes  for  them  the  source  of  all  misfortune,  if  they  do 
not  speedily  apply  the  remedy,  which  is  penance. 


i 


<i 


of 


EXAMPLE. 

Of  him  who  appeared  at  the  marriage  feast  without  the  wedding  garment— 

St.  Matt.  xxU. 

Q,  What  crime  do  they  commit  who  receive  in  mortal  sin  ? 

A.  They  commit  a  horrible  sacrilege,  and  render  them- 
selves guilty  of  the  profanation  of  the  body  and  blood  of 
Christ. 

Q.  What  sacrilege  do  they  commit  who  receive  in  mortal  sin  f 
A.  They  commit  a  horrible  sacrilege. 

Q.  What  is  a  sacrilege  f 

A.  it  is  the  profanation  of  a  holy  thing. 

Q.  Why  is  it  that  they  who  receive  in  mortal  sin  commit  a  horrible 
sacrilege  ? 

A..  Because  they  profane  the  holiest  of  all  things,  the 
body  and  blood  of  a  God. 

Q.  Of  what  do  they  render  themselves  guillr  t 
A.  Of  the  body  and  blood  of  Christ.* 

*  1  Cor.  xl.  27. 


190 


DOCTRINAL    CATECHISM. 


I 

lit!' 


Q.  Why  do  they  render  themselves  guilty  of  the  body  and  blood  of 
Christ  t 

A.  1st.  Bi'causethey  wound  and  insult  tho  very  body  and 
blood  of  Christ.* 

If  he  who  violated  the  law  of  Moses  was  condemned  to 
death  without  mercy,  on  the  deposition  of  two  or  three  wit- 
nesses, do  you  not  think  that  he  shall  bo  judged  worthy  of 
still  greater  punishment  who  shall  have  trampled  on  the 
Son  of  God  and  profaned  the  blood  of  tlie  New  Testament, 
whereby  he  had  beon  sanctified '?f 

2d.  Because  they  resemble  the  Jews  who  put  Jesus  to 
death. 

For,  as  far  as  in  them  lies,  they  again  crucify  the  Son  of 
God  and  expose  him  to  infamous;  outrages.! 

3d.  Because  it  is  even  the  body  and  blood  of  Christ  which 
renders  them  guilty  by  the  bad  use  which  they  make  of  it. 

Hence,  they  turn  into  deadly  poison  that  sacred  aliment 
which  was  to  have  given  them  eternal  life. 

Remember  the  punishment  of  Balthazar  for  having  pro- 
faned the  sacred  vessels,  and  consider  the  difference  that 
there  is  between  that  profanation  and  that  of  the  body  and 
blood  .of  Christ.§ 

For  this  reason  it  is,  that  is  to  say,  because  of  bad  com- 
munions, that  there  are  among  you,  says  St.  "  ,*ul,  many 
infirm  and  weak,  and  many  sleepf  the  sleep  of  death. 

St.  Cyprian  relates,  in  this  connection,  that  a  certain 
father  and  mother,  taking  flight  in  the  time  of  the  persecu- 
tion, lefl  behind  them  a  little  girl  still  at  the  breast,  who 
was  taken  by  her  nurse  before  the  magistrates.  As  the 
child  could  not  eat  fle^h,  they  gave  her  some  bread  soaked 
m  the  wine  which  remained  of  the  sacrifice  off*ered  to  the 
ido!s.t 

The  mother,  having  afterwards  recovered  her  daughter, 
and  knowing  nothing  of  what  had  passed,  brought  her  to 
church  as  St.  Cyprian  was  offering  up  the  holy  sacrifice. 
During  all  the  time  of  prayer,  the  child  did  nothing  but  cry 
and  moan  piteously.  After  the  consecration,  when  the 
deacon  came  to  present  the  chalice  to  the  assistants,  when 


•  St  Tho.  In  cap.  xi.  1  ad  CJor. 
t  Ileb.  X.  28,  29. 
X  Ueb.  vi.  6. 


{  Dan.  V. 

1  1  Cor.  xl.  80. 

^  Liv.  de  Lapsls. 


OF   THE    EUCHARIST. 


191 


the  little  girrs  turn  vran  come,  «hc  averted  her  face,  pressed 
her  lips  together,  and  refused  the  chalice.  The  deacon  in- 
sisted, and  made  her  8wall<»w  some  drops  of  the  precious 
blood,  whereupon  she  began  to  sob  convulsively,  and  was 
seized  with  a  violent  fit  of  retching,  which  ceased  not  until 
she  threw  up  what  she  had  taken  of  the  holy  Eucharist. 

So  also,  a  woman  who  had  fallen  into  apostacy,  having 
presented  herself  just  as  St.  Cyprian  was  otiering  the  holy 
sacrifice,  and  having  received  communion  by  surprise,  sud- 
denly lost  her  breath,  and  fell  to  the  ground  gasping  and 
trembling. 

Another,  having  opened  a  chest  wherein  the  sacred  host 
was  kept,  saw  a  fire  coming  from  it,  which  so  terrified  her 
that  she  dared  not  touch  it. 

A  certain  man  who  had  apostatized,  having  secretly  kept 
his  share  of  the  sacred  bread,  when  he  opened  his  hands, 
after  the  celebration  of  the  divine  sacrifice,  he  found  nothing 
there  but  ashes. 

Hufiin  relates  that  a  certain  bishop  had  the  gift  of  know- 
ing the  state  of  those  who  approached  to  communicate  by 
the  marks  of  their  flice  ;  that  the  faces  of  the  sinners  ap- 
peared black  as  coal,  and  their  eyes  were  filled  with  blood ; 
but  that  the  faces  of  the  just  were  bright  and  shining,  and 
that  they  seemed  to  be  clothed  in  white  garments ;  and 
that,  when  both  had  received  the  holy  communion,  the 
former,  who  were  in  a  bad  state,  appeared  as  though  their 
faces  were  burned  as  by  fire,  while  the  others,  who  were  in 
a  good  state,  shone  resplendent  with  a  new  light.^ 


the 

ter, 
to 
tice. 
cry 
the 
^hen 


ARTICLE  II. 

« 

ON  THE  SACaiFICB  OF  THE  MASS. 


•    Q.  What  is  to  be  distinguished  ia  all  true  sacrifices  f 

A.  1st.  The  exterior  oblation  of  a  sensible  thing;  2d,  tho 
destruction  or  the  change  of  that  thing ;  3d,  he  who  offers 
it ;  4lh,  he  to  whom  it  is  offered  ;  5th,  the  reason  why  it  is 
oflfcred. 


♦  Ll7.  8,  ch.  168. 


102 


DOCTRINAL   CATECHISM. 


All  these  things  are  found  in  the  sacrifice  of  Jesus  Christ, 
whether  on  the  cross  or  on  the  altar,  ai^d  likewise  in  all  the 
sacrifices  by  which  it  was  preceded,  they  being  but  so  many 
figures  of  that  grand  sacrifice. 

Q.  What  saaifices  do  vre  first  sec  amongst  the  adorers  of  the  true 
Ood? 

A.  The  sacrifices  of  Cain  and  Abel.  These  were  the  two 
firs^  children  of  Adam. 

Q.  What  did  they  offer  to  God  I 

A.  They  offered  to  him,  one  the  fruits  of  the  earth,  and 
the  other  the  firstlings  or  best  of  his  flock.* 

Q.  Wliat  sacrifices  do  we  aftei'wards  see  I 
A.  The  sacrifices  of  Noah,  of  Abraham,  and  of  Melchise- 
dech. 

Q .  What  did  Noah  and  Abraham  offer  to  God  ? 
A,  They  offered  to  him  cattle  and  fowls.f 

Q.  What  did  Melchisedech  offer  up  t 
A.  He  offered  up  bread  and  wine.J 
This  was  a  more  direct  figure  of  the  Eucharistic  sacrifice. 
These  are  the  sacrifices  which  we  see  in  the  time  of  the 
law  of  nature ;  that  is  to  say,  from  Adam  till  Moses. 
Q.  What  sacrifices  do  we  see  under  the  written  law  ? 
A.  We  see  all  those  which  God  himself  prescribed.§ 

Q.  What  were  those  sacrifices  ? 

A.  Some  of  them  were  bloody,  and  some  unbloody. 

The  bloody  sacrifices  were  those  wherein  the  victim  was 
slain  and  his  blood  shed,  and  the  unbloody  sacrifices  were 
those  which  were  made  without  the  eflfusion  of  blood. 

Q.  How  many  were  there  of  the  bloody  sacrifices  I 

A.  There  were  three  sorts. 

Q.  What  were  they  called  ? 

A.  The  holocaust,  the.peace-oflfering,  and  the  sin-oflfering. 

Q.  What  was  the  holocaust  ? 

A.  It  was  a  sacrifice  wherein  the  victim  was  entirely  con- 
sumed, in  acknowledgment  of  the  supreme  dominion  of  God 
over  all  things. 

Q.  What  was  the  peace-offering  ? 

A.  It  was  a  sacrifice  wherein  the  victim  wa3  only  in  part 


♦  Gen.  Iv. 

t  Gen.  viiL  snd  zr. 


I 


Goti.  xir. 

Levlt.  cb.  L  and  fvliowlng. 


all 

all 


OF    THE    KUCIIAKIST. 


193 


consumed,  either  in  acknowledgment  of  favors  already  re- 
ceived, or  in  order  to  obtain  new. 

Q.  What  was  the  sin-offering  t 

A.  It  was  a  sacrifice  wherein  the  victim  was  also  on!/ 
partially  consumed,  with  a  view  to  obtain  the  remission  of 
sins. 

Q.  How  many  unbloody  sacrifices  were  there ! 
A.  There  were  five. 

Q,  What  were  they  ? 

A.  1st.  That  of  flour  tempered  with  oil  and  frankincense  ; 
2d,  that  of  the  scape-goat ;  3d,  that  of  the  sparrow  which 
they  let  fly  ;  4th,  of  the  perfumes  burned  on  the  altar;  and 
5th,  the  libations  of  wine. 

See  in  the  book  of  Leviticus,  especially  in  the  first  seven 
chapters,  the  ceremonies  which  were  to  accompany  those 
diflferent  sacrifices. 

Q.  Is  not  the  sacrament  of  the  Eucharist  also  a  sacrifice  ? 

A.  Yes;  because  in  it  Jesus  Christ  not  only  gives  him- 
self to  us  to  be  our  spiritual  nourishment,  but  also  offers 
himself  to  God,  his  Father,  by  the  ministry  of  priests,  as  a 
victim  for  us. 

Q  To  whom  does  Jesus  Christ  give  himself  in  the  Eucharist  f 
A.  He  gives  himself  to  us. 

Q.  Why  does  he  give  himself  for  us  ? 

A.  To  be  our  spiritual  nourishment ;  that  is  to  say,  to 
nourish  our  souls  in  the  same  way  that  bread  and  wine 
nourish  our  bodies ;  this  is  what  he  intimates  by  giving 
himself  to  us  under  the  species  of  bread  and  wine. 

Q.  What  else  does  Jesus  Ohi'ist  do  in  the  holy  Eucharist  ? 
A.  He  oflfers  himself  to  God  his  Father. 

Q.  For  whom  does  he  there  offer  himself? 
A.  He  offers  himself  for  us. 

What  goodness,  what  love,  to  continue  every  day  the 
offering  which  he  once  made  for  us  on  the  cross ! 

Q,  By  what  ministiy  does  he  offer  himself? 

A.  By  the  ministry  of  priests. 

On  the  cross,  he  was  offered  up  by  himself;  and,  on  the 
altar,  he  oflfers  himself  by  the  ministry  of  priests.  He  is 
always  the  principal  sacrificer ;  and  the  priests  are  but  his 
ministers. 

17 


194 


DOCTRINAL   CATECHISM. 


Q.  How  does  he  offer  himself  on  the  altarl  '     '         *    -' 

A.  He  offers  himself  as  a  victim.  •-  '■■  • 

Q.  How  as  a  victim ! 

A,  Because  he  appears  there  as  dead,  although  he  is  liv- 
ing and  glorious. 

Q.  How  does  he  appear  as  dead  t 

A.  Because,  according  to  the  words  of  consecration,  the 
body  appears  separated  from  the  blood. 

The  Eucharistic  species  represent  them  separated,  although 
they  are  really  unil'id,  in  as  much  as  Christ  being  risen,  dies 
no  more,  and  can  die  no  more. 

Q.  Why  did  Our  Lord  in8titute  this  sacrifice  ?  .     i 

A.  For  three  principal  reasons. 

Q.  Which  is  the  first? 

A.  To  establish  in  the  Church  a  sensible  and  exterior 
sacrifice  of  religion,  even  to  the  consummation  of  the  world. 

Q.  What  sacrifice  did  Our  Lord  establish  in  his  Church  f 
A.  He  established  a  sensible  and  exterior  sacrifice  of  re- 
ligion. ,,„ 

Q.  What  is  the  sacrifice  which  Christ  established  in  his  Church  t 
^.  It  is  the  sacrifice  of  the  Eucharist. 

Q.  Why  is  this  sacrifice  a  sacrifice  of  religion  ? 
A.  Because  it  serves  to  render  to  God  the  supreme  wor- 
ship which  is  due  to  him. 

Q.  Why  do  you  say  that  this  sacrifice  is  sensible  and  exterior? 

A.  Because  it  is  offered  in  the  facu  of  heaven  and  earth. 

From  the  rising  of  the  sun,  even  to  the  going  down,  saith 
the  Lord  of  hosts,  my  name  is  great  among  the  Gentiles : 
and  in  every  place  there  is  sacrifice,  and  there  is  offered  to 
my  name  a  clean  oblation.* 

Q.  Wherein  did  Our  Lord  establish  this  sacrifice  f  , 

A.  He  established  it  in  his  Church.  ' 

It  was  only  to  the  apostles  that  he  said  :  Do  this  as  a 
commemoration  of  me.  It  is,  therefore,  only  they  and  their 
successors,  and  those  whom  they  have  ordained  ^riests,  who 
have  power  to  offer  this  sacrifice.  Hence  it  is  only  the 
Church  who  has  possession  of  this  treasure. 

*  Mai.  L  11. 


OF  THB   EUCHARIST. 


195 


.      j;: 


'.   Q.  How  long  sball  this  sacrifice  continue  t  .  , 

A.  It  shall  continue  till  the  end  of  time 

That  is  to  say,  as  long  as  the  Church  itself,  which  is  to 
last  till  the  end  of  the  world,  according  to  the  promise  of 
Jesus  Christ.* 

Q.  Which  is  the  second! 

A.  It  is  to  represent  the  bloody  sacrifice  of  the  Cross  m 
an  unbloody  manner. 

Q.  What  does  the  sacrifice  of  the  Mass  represent! 

A.  It  represents  the  bloody  sacrifice  of  the  Cross. 

Q.  Why  do  you  call  the  sacrifice  of  the  Cross  a  bloody  eacrifice  t 
A.  Because  Jesus  Christ  shed  his  blood  there. 

:  Q.  How  does  the  sacrifice  of  the  Mass  represent  it! 
A.ln  an  unbloody  manner. 

Q.  Why  in  an  unbloody  manner  ? 

A.  Because  Christ  no  longer  sheds  his  blood  there  as  he 
did  on  the  cross. 

Q.  Which  is  the  third? 

A.  It  is  >  apply  to  us,  by  that  same  sacrifice,  the  virtue 
and  the  merit  of  the  sacrifice  of  the  Cross. 

Q.  What  is  the  virtue  and  the  merits  of  the  sacrifice  of  the  Cross  I 
A.  It  is  to  Tfev^eem  us  from  the  slavery  of  sin  and  from 
the  pains  of  hell,  and  to  merit  for  us  eternal  life. 

Q.  How  did  he  redeem  us ! 

A.  By  suffering  for  us  as  man,  and  giving,  as  God,  an  in- 
finite value  to  his  sufferings. 

Q.  Wherein  are  the  virtue  and  the  merit  of  the  sacrifice  of  the  Cross 
applied  to  us  ? 

A.  In  the  sacrifice  of  the  Mass. 

Q.  How? 

A.  By  the  grace  which  that  sacrifice  obtains  for  us. 
Q.  What  do  those  graces  operate  in  us  ? 

A.  They  suggest  to  us  all  the  means  necsssary  for  obtain- 
ing salvation. 

Q.  What  are  those  means  ? 
A.  1st.  A  true  conversion,  if  we  are  in  sin. 
2d.  A  continual  aversion  to  sin,  if  we  are  in  the  state  of 
grace. 


*  St  Matt  zxvili.  20. 


196 


DOCTRINAL   CATECHISM. 


3cl.  A  sincere  love  of  virtue,  and  the  constant  practice  of 
good  wc.'ia. 

In  order  to  merit  these  graces,  we  should  assist,  every- 
day, at  the  holy  sacrifice,  if  we  possibly  can,  and  assist  there 
with  piety  and  devotion. 

Q.  Is  this  the  same  sacrifice  as  that  of  the  Cross  f 

A.  Yes ;  for  it  is  still  the  same  host  and  the  same  sacri- 
fice, whether  on  the  Cross  or  on  the  altar ;  whatever  differ- 
ence there  may  be,  is  only  in  the  manner. 

Q.  Who  is  the  victim  both  od  the  Cross  and  on  the  altar  t 

A.  It  is  Jesus  Christ. 

Q.  Why! 

A.  Because  it  is  he  who  is  offered  both  on  the  Cross  and 
on  the  altar. 

Q.  Who  is  the  sacrificer  in  both  cases  t 
A.  It  is  al30  Jesus  Christ. 

Q.  Why? 

A.  Because  it  was  he  who  offered  himself  on  the  Cross, 
and  still  offers  himself  on  our  altars. 

Q.  The  sacrifice  of  the  Mass  is,  therefore,  the  same  as  that  of  the 
Cross  ? 

A.  Yes ;  the  difference  is  only  in  the  manner. 

Q.  In  what  does  this  manner  consist  ? 

A.  In  that  Jesus  Christ  was  offeved  by  himself  on  the 
Cross,  in  a  bloody  manner ;  and  on  the  altar  he  offers  him- 
self by  the  ministry  of  priests,  in  an  unbloody  manner. 

Q.  How  did  Jesus  Christ  offer  himself  on  the  Cross ! 
A-  By  himself,  in  a  bloody  manner. 

Q.  What  does  by  himself  mean  ? 

A.  It  means  without  the  help  of  the  ministry  of  priests. 

Q.  What  is  meant  by  saying :  in  a  bloody  manner? 

A.  That  is  to  say,  by  shedding  his  blood. 

Q.  How  does  he  offer  himself  on  the  altar  ? 
A.  Ho  offers  himself  by  the  ministry  of  priests,  in  an  un- 
bloody manner. 

Q.  What  do  you  mean  by :  the  ministry  of  priests  ? 
A.  I  meaa  that  priests  are  his  ministers  there. 

Q.  What  is  m?ant  by  saying :  in  an  unbloody  manner? 
A.  'ihat  Is  to  say,  without  shedding  his  blood,  as  he  did 
on  the  Cross. 


OF   THR    &UCHARIST. 


107 


un* 


did 


Q.  In  what  spirit  should  we  assist  at  this  sacrifice  t 
A.  We  should  conform  ourselves  to  the  intention  of  the 
Church,  by  whom  it  is  offered, 

Q.  Why  does  the  Church  offer  this  sacrifice  I 

A.  Firstly,  to  render  to  God  the  supreme  worship  due  to 
him ;  secondly,  for  the  remission  of  our  sins;  thirdly,  to  beg 
from  God  all  the  graces  necessary  for  us ;  fourthly,  to  thank 
him  for  all  those  that  we  have  received  from  him. 

Here,  then,  are  four  reasons,  or  four  intentions. 

Q.  What  is  the  first  t 

A.  To  render  to  God  the  supreme  worship  which  is  due 
to  him. 

Q.  What  is  tba  meaning  of  the  word  toorship  ? 

A.  It  means  an  honor  accompanied  by  dependence  and 
subjection. 

God  honors  his  saints,  but  he  renders  them  no  worship ; 
because,  on  his  side,  there  can  be  neither  dependence  nor 
subjection. 

Q.  What  worship  is  due  to  God ! 

A.  A  supreme  worship. 

Q.  What  is  supreme  toorship  ? 

A.  It  is  a  worship  which  has  no  equal. 

It  is  above  that  which  we  render  to  the  angels  and  saints, 
and  even  to  the  Blessed  Virgin. 

Q.  Why  is  this  worship  due  to  him  ? 

A.  Because  he  is  above  all  things. 

He  has  created  all  that  exists,  so  that  nothing  can  be 
placed  on  a  level  with  him. 

Q.  Wherein  do  we  chiefly  render  to  God  the  supreme  worship  which 
is  due  to  him  ? 

A.  In  the  sacrifice  of  the  Mass. 

Q.  Why? 

A,  Because  we  offer  to  him  a  victim  worthy  of  his 
majesty. 

His  own  Son  is  there  as  a  victim.  What  more  proper  to 
do  him  honor !  We  offer  up  ourselves  at  the  same  time  in 
a  spirit  of  sacrifice. 

Q.  What  is  the  second  ? 

A.  It  is  for  the  remission  of  our  sins. 

Q.  How  are  our  sins  remitted  ? 

A.  Through  the  merits  of  Jesus  Christ. 


198 


DOCTRINAL   CATECHISM. 


Q.  Whence  do  the  merits  of  Jesus  Christ  principally  cornel 
A.  From  the  sacrifice  of  the  Cross. 

Q.  Wherein  are  those  merits  applied  to  us  I 
A.  In  the  holy  sacrifice  of  the  Mass. 

Q.  What  do  the  application  of  those  rnerits  produce  in  us  t 

A.  It  produces  dispositions  proper  to  obtain  the  remission 
of  our  sins. 

Q.  What  are  those  dispositions  t 

A.  All  that  composes  a  true  contrition :  sorrow  for  hav- 
ing offended  God,  detestation  of  sin,  and  the  firm  purpose 
of  sinning  no  more.  To  imitate  those  who  departed  from 
Calvary  striking  their  breasts.* 

Q.  What  is  the  third  ! 

A.  To  ask  him  for  all  the  graces  which  are  necessary  for 
us. 

Q.  What  is  the  chief  blessing  that  we  expect  from  God  f 
A.  Everlasting  salvation. 

Q.  What  do  we  require  in  order  to  attain  that  end  t 

A.  We  require  his  grace,  together  with  many  other  helps. 

Q.  Where  do  we  most  efficaciously  ask  them  ? 

A.  In  the  holy  sacrifice  of  the  Mass, 

Q.  Why  most  ejicaciousli/  ? 

A.  Because  we  ask  them  through  the  merits  of  Jesus 
Christ  immolated  for  us  :  and  this,  by  offering  Jesus  Christ 
to  his  Father,  and  uniting  ourselves  to  him  conjointly  with 
the  Priest  and  the  whole  Church.  What  more  efficacious 
to  obtain  what  we  ask  ? 

We  are  to  pray  in  that  spirit  during  all  the  time  of  the 
sacrifice. 

Q.  What  is  the  fourth? 

A.  It  is,  to  thank  him  for  all  the  blessings  we  have  re- 
ceived. 

Q.  What  blessings  do  we  continually  receive  from  God  ? 

A.  We  receive  from  him  both  spiritual  and  temporal 
blessings. 

Q.  What  do  you  understand  by  spiritual  blessings? 

A.\  understand  those  which  regard  the  spiritual  life  of 
the  soul :  holy  inspirations,  good  motions,  the  sacraments, 
the  word  of  God,  &;c. 


•  St.  Luke  xxiiL  48. 


OP   THE    EUCHARIST. 


199 


Q.  "What  do  you  understand  by  tcirporal  blessings  I 
A,  Those  which  regard  tlie  life  of  the  body  :  health,  food, 
clothing,  dsc. 

Q.  Wherein  do  we  worthily  thank  Qod  for  all  these  graces  t 
A.  In  the  holy  sacrifice  of  the  Mass. 

Q.  Why  worthily  f 

A.  Because  we  thank  him  with  and  through  Jesus  Christ 
immolated  for  us. 

We  are  to  assist  at  the  holy  sacrifice  in  that  spirit  of 
gratitude. 

Q.  To  whom  is  it  offered  I 

A.  To  God  alone  ;  because  sacrifice  is  an  acknowledgment 
of  his  sovereign  power,  and  the  homage  of  our  dependence 
and  subjection. 

Q.  Is  sacrifice  offered  to  men,  to  angels,  or  to  saints  ? 
A,  No ;  only  to  God. 

St.  Paul  and  St.  Barnabas  rent  their  garments,  seeing 
that  the  people  wanted  to  offer  sacrifice  to  them.* 
An  angel  forbids  St.  John  to  adore  him. 

Q.  Wliy  is  sacrifice  oflfercd  only  to  God  ? 
A.  For  two  reasons. 

Q.  What  is  the  first  ? 

A.  Because  sacrifice  is  an  acknowledgment  of  his  sover- 
eign power. 

Q.  In  what  does  the  sovereign  power  of  God  consist  ? 
A.  In  that  he  is  the  sovereign  master  of  all  things. 
It  is  he  who  supremely  disposes  of  all  things,  crowns  and 
Bceptres,  blessings  and  misfortunes,  life  and  death. 

Q.  What  is  the  second  ? 

A.  Because  sacrifice  is  the  homage  of  our  dependence  and 
subjection. 

Q.  In  wliat  do  our  dependence  on  and  subjection  to  God  consist! 
A.  In  that  we  hold  all  from  hicn. 

All  that  we  are,  all  that  we  possess,  all  without  excep- 
tion. 

Q.  Why  is  there  a  commemoration  made  of  the  saints  in  the  holy 
Mass? 

A.  1st.  To  praise  God  and  thank  him  for  the  victories 


♦  Acts  x'.v. 


t  Apoc  ziz. 


200 


DOCTRINAL  CATECHISM. 


ho  has  given  them  to  obtain  by  his  grace,  and  the  glory 
wherewith  he  ha;*  crowned  them. 

2d.  To  offer  ourselves  with  Jesus  Girist  in  sacrifice,  as 
they  did. 

3d.  To  testify  that  Jesus  Christ  being  their  Saviour  and 
ours,  we  hope  to  participate,  like  them  in  the  virtue  of  his 
sacrifice. 

4th.  To  beg  of  them  to  unite  their  prayers  with  ours. 

Here  are  four  reasons. 

Q.  What  is  the  first? 

A.  To  prai-e  and  thanic  God  for  the  victories  he  has  given 
them  to  obtain  by  his  grace,  and  the  glory  w'  erewith  ho 
has  crowned  them. 

Q.  For  what  do  we  praise  and  thank  God  when  we  commemorattt 
the  saints  in  the  holy  sacrifice  ? 

A.  We  praise  and  thank  him  for  the  victories  he  has  given 
them  to  obtain  by  his  grace. 

Q.  Over  whom  do  they  obtain  those  victories  f 
A.  Over  the  devil,  the  world,  and  the  flesh. 

Q.  By  what  assistance  did  they  obtain  those  victories  t 

A.  By  the  assistance  of  grace. 

And  we  are  to  fight  as  they  fought,  if  \»e  would  obtain 
the  same  victories.  The  struggle  is  hard,  it  is  true,  but 
then  how  sweet  will  be  the  reward  ! 

Q.  For  what  else  do  we  praise  and  thank  God  when  we  commemorate 
the  saints  in  the  holy  sacrifice  t 

A.  We  praise  and  thank  him  for  ^be  glory  wherewith  he 
has  crowned  them. 

Q.  How  did  the  saints  merit  that  crown  of  glory  t 
A.  By  the  victories  which  they  obtained. 
Each  of  us  has  to  obtain  the  same  victories,  to  the  end 
that  we  may  be  one  day  crowned  with  glory,  as  they  are  now. 

Q.  What  is  tlie  second  f 

A.  To  offer  ourselves  with  Jesus  Christ  in  sacrifice  as  they 
did. 

Q.  What  must  we  do  in  order  to  hear  Mass  well  ? 

A.  We  must  oflTer  ourselves  with  Jesu3  Christ., 

Q.  In  mitation  of  whom  must  we  o£fer  ourselves  with  JesuB  Christ  t 
A»  In  imitation  of  the  saints. 


OP    THE   EUCHARIST. 


201 


m 
It 

ie 


id 
w. 

ey 


isil 


Q.  Wluit  did  the  Milnts  do  t 

A.  They  ofl'ered  themselves  with  Jesus  Christ. 

Q,  In  what  spirit  did  they  offer  theinsclvea  with  Jeaus  Christ  f 

A.  hi  11  spirit  of  sacrifice. 

Q.  What  does  that  mean  t 

A.  It  means,  devoting  themselves  altogether  to  the  ser- 
vice of  God  and  to  his  glory. 

Let  us  see  if  it  be  thus  that  we  offer  ourselves  with  Jesus 
Christ  in  the  holy  sacrifice. 

Q.  What  is  the  third  ? 

A.  It  is,  to  testify  that  Jesus  Christ  being  their  Saviour 
and  ours,  we  hope  to  participate,  like  them,  in  the  virtue  of 
his  sacrihce. 

Q.  How  did  the  saints  regard  Jesus  Christ  ? 

A.  They  regarded  him  as  their  Saviour. 

Q.  How  ought  -Tve  to  regard  him  ? 

A.  We  ought  to  regard  him  in  the  same  way. 

Q.  Why? 

A.  Because  he  is  our  Saviour  as  well  as  theirs. 

Q.  How  did  the  ssunts  become  saints  ? 

A.  By  participating  in  the  virtue  of  the  sacrifice  of  Jesus 
Christ. 

Q.  How  shall  we  become  so  ? 

A.  By  participating  in  the  virtue  of  that  same  sacrifice. 

As  the  virtue  of  that  sacrifice  is  infinite  in  itself,  we  have 
there  wherewith  to  animate  our  hope. 

Q.  What  is  the  fourth? 

A.  To  ask  them  to  unite  their  prayers  with  ours. 

Q.  Why  must  we  ask  the  saints  to  unite  their  prayers  with  ours? 

A.  In  Older  to  give  to  ours  the  virtue  of  obtaining  what 
we  ask. 

Our  prayers  al<Mie  would  be  often  insufficient ;  but  sec- 
onded by  those  of  the  saints,  they  become  powerful  and 
efficjjcious. 

Q.  For  whom  is  the  holy  sacrifice  offered  ?  , 

A.  It  is  offered  for  the  living  and  the  dead. 

Q.  What  do  you  mean  by  the  living  ? 
A.  I  mean  those  who  are  still  in  the  world. 
Q.  Into  how  many  classes  are  they  divided  ? 
A.  Tliey  are  divided  into  three  classes. 


iinx"'  .  , 


202 


DOCTRINAL   CATECIIIBM. 


Q.  What  are  tliose  tlnee  classes  t 

A.  They  arc,  the  faithful,  the  infidels,  and  the  excommu- 
nicated. 

Q.  Is  the  holy  sacrifice  offered  for  the  faithful  t  ^ 

A.  Yes ;  it  is  principally  for  them  that  it  is  offered. 

Q.  Why  principally  f 

A.  Because  it  is  they  Avho  are  the  children  of  the  Church. 

Q.  Whom  do  you  mean  by  the  faithful  ? 

A.  I  mean  all  those  who  profess  the  true  faith. 

Q.  What  is  asked  for  them  if  they  be  sinuers  t 

A.  The  grace  of  conversion. 

Q.  What  is  asked  for  them  if  they  be  just  f 

A.  The  grace  of  perseverance. 

I'here  is  likewise  asked  for  both  all  the  particular  graces 
of  which  they  stand  in  need,  to  the  end  that  all  may  obtain 
salvation. 

Q.  Is  the  holy  sacrifice  offered  for  infidels  or  uubelievers  t 

A.  No ;  they  are  not  publicly  named  in  offering  it. 

It  is  only  permitted  to  pray  for  them  in  secret.  It  is  only 
on  Good  Friday  that  the  Church  publicly  prays  for  them, 
because  it  was  on  that  day  that  Christ  died  for  them. 

Q.  What  do  you  understand  by  infidels  or  unbelievers ! 
A.  I  understand  those  who  have  never  been  in  the  Church, 
such  as  pagans,  Jews,  <Sec. 

Q.  Is  the  holy  sacrifice  offered  for  the  excommunicated  t 
A.  No ;  the  Church  forbids  it. 

Q.  What  do  you  understand  by  the  excommunicated? 

A.  I  understand  all  those  who  are  cut  off  from  the  society 
of  the  faithful ;  whether  those  who  have  separated  them- 
selves, like  heretics  and  schismatics,  or  those  whom  the 
Church  has  cut  off;  such  are  those  who  are  excommunicated 
for  their  crimes. 

Q.  Why  does  the  Church  forbid  the  holy  sacrifice  to  be  oflTered  for 
the  exconomunicated } 

A.  In  order  to  excite  them  to  come  forth  quickly  from 
that  miserable  state. 

It  is,  nevertheless,  permitted  to  pray  in  secret  for  their 
conversion  during  the  time  of  Mass. 

Q.  What  do  you  mean  by  the  dead  f 

A.  1  mean  those  who  have  departed  from  this  world. 


07    THE   EUCHARIST. 


203 


h. 


y 

na- 
he 
ed 

for 
)m 

eir 


Q.  In  what  condition  arc  those  who  have  departed  from  this  world  t 
A.  They  arc  either  in  heaven,  in  hell,  or  in  pulsatory. 

Q.  Is  the  holy  sacrifice  offered  up  fur  those  wlio  are  in  heaven  t 
A.  Not  to  obtain  graceti  for  them,  but  to  thank  Gud  on 
their  behalf. 

Q.  Is  it  offered  up  for  those  who  are  in  hell  t 

A.  No ;  because  their  sufferings  are  endless  and  incurable. 

Q.  Is  it  offered  up  for  those  who  are  in  purgatory  f 

A.  Yes ;  such  is  the  constant  practice  of  the  Church  in  all 

times  and  in  all  places :  it  is  either  to  abridge  or  to  lessen 

their  pains. 

Q.  On  what  day  is  the  holy  sacrifice  to  be  especially  offered  up  for 
the  faithful  departed  ? 

A.  On  the  day  of  their  death,  and  in  presence  of  the 
body,  if  it  be  possible ;  on  the  third,  the  seventh,  the 
thirtieth,  and  on  the  last  day  of  the  year  after  their  death. 

Q.  Why  on  the  day  of  their  death,  with  the  body  present! 
A.  To  represent  to  God  their  great  need  in  a  more  sen- 
sible manner. 

Q.  Why  on  the  third  day  after  their  death  I 
A.  Because  that  is  the  day  on  which  Christ  rose  from  the 
dead. 

Q.  Why  on  the  seventh  ? 

A.  Because  the  seventh  is  the  day  of  the  Lord's  rest. 

Q.  Why  the  tliirtieth  ? 

A.  Because  it  is  the  last  day  of  the  month  since  their 
death. 

Q.  Why  at  the  end  of  the  year ! 

A.  Because  it  is  the  last  day  of  the  year  afler  their  deatb. 

Sect.  I. — Of  the  Ceremonies  of  the  Mass, 

Q.  In  what  place  must  Mass  usually  be  said  ? 

A.  It  must  only  be  said  in  a  holy  place.  That  is  to  say, 
in  a  church  solemnly  consecrated,  or  at  least  in  an  oratory 
that  has  been  blessed. 

Q.  On  what  altar  t 

A.  On  a  consecrated  altar.  It  Is  necessary  that  there  be 
some  relics  of  saints. 


204 


DOCTRINAL   CATECHISM. 


Q.  With  what  vessels  ? 

A.  With  sacred  vessels.  .,   • 

Q.  With  what  omamcuta  I 

A.  With  blessed  ornaments. 

Q.  What  is  the  usual  time  for  celebrating  it  solemnly  t 
A.  From  Terce  till  Sexte.    That  is  to  say,  from  nine 
o'clock  till  noonday. 

Q.  How  does  the  priest  prepare  for  celebrating  it  t 

A.  Ist.  By  praying  tor  some  time  in  private. 

2d.  By  meditating  on  the  greatness  of  the  mystery. 

Q,  Wliy  do  the  blessing  and  sprinkling  of  the  holy  water  take  plaM 
before  Mass  f 

A.  Ist.  To  remind  the  assistants  of  their  baptism. 

2d.  To  apprize  them  of  the  purity  with  which  they  ought 
to  assist  at  the  holy  sacrifice. 

Q.  Wliitlier  does  the  priest  go  from  the  sacristy  with  his  attendants  t 
A.  He  goes  to  the  altar. 

Q.  What  docs  the  priest  represent  as  he  stands  at  the  middle  of  the 
altar  before  commencing  Mass  I 

A,  He  represents  Jesus  Christ  meditating  his  great  sac- 
rifice. 

Q.  What  docs  the  priest  represent  when  descending  from  the  altar  f 

A.  He  represents  Jesus  Christ  going  to  the  garden  of 
Olives. 

Q.  What  does  the  priest  represent  as  he  kneels  at  the  foot  of  the 
altar,  praying,  humbling  himselr,  and  striking  bis  breast  f 

A.  Ho  represents  Jesus  Christ  praying  and  humbling 
himself  in  the  garden  of  Olives,  with  the  chalice  of  his 
passion  before  him. 

Q.  What  does  the  priest  represent  when  ascending  to  the  altar  t 

A.  He  represents  Jesus  Christ  arising  from  his  prayer, 
and  boldly  advancing  to  meet  his  enemies,  and  even  death 
itself. 

Q.  Why  has  the  priest  his  hands  joined  during  all  that  time  and  in 
several  places  of  the  Mass? 

A.  To  show  that  he  regards  himself  as  a  criminal  before 
his  judge. 

Q.  What  are  we  to  do  while  the  priest  recites  the  Confitevrt 
A.  We  must  recite  it  at  tne  same  time,  with  a  great 
sentiment  of  contrition  for  our  own  sins. 


OF   TUB    KUOIIARIST. 


205 


Q.  Why  do  we  strike  our  breast  throo  times  while  reciting  it  t 
A.  To  denote  that  as  »in  has  iUi  origin  in  the  heart,  we 
would,  if  possiulc,  break  and  destroy  it,  to  make  room  for 
another,  which  would  be  no  longer  prone  to  sin. 

Q.  What  does  the  priest  say  when  ascending  to  the  altar  f 
A.  lie  says :  Take  away  from  us  our  iniquities,  wo  be- 
seech thee,  O  Lord,  to  the  end  that  we  may  be  worthy  to 
enter  with  pure  minds  into  the  Holy  of  Holies. 

Q,  Why  does  the  priest  kiss  the  altar  as  soon  as  he  ascends  to  it  t 

A.  Ist.  ITirough  love  and  respect  for  the  place  whereon 
Jesus  is  about  to  bo  immolated. 

2d.  To  implore  the  assistance  of  the  saints,  whose  relics 
repose  in  that  altar,  and  to  unite  himself  heart  and  soul  to 
their  merits. 

3d.  As  a  sign  of  reconciliation  with  Jesus  Christ,  of  whom 
the  altar  is  the  image. 

Q.  What  docs  he  say  at  the  same  time  ? 

A.  He  says :  We  beseech  thee,  O  Lord,  by  the  merits 
of  thy  saints,  whose  relics  are  here,  and  of  all  the  saints, 
that  thou  wouldst  vouchsafe  to  forgi^'^e  me  all  my  sins. 

Q.  Wliy,  in  solemn  masses,  does  the  priest  incense  all  around  the 
altar,  after  having  incensed  the  crucifix  t 

A.  To  represent  the  good  odor  of  virtue,  the  fervor  of  the 
elevation  of  our  prayers,  and  the  obligation  under  which  we 
are  of  consuming  ourselves  for  God. 


1.  From  the  Interiot  to  the  Offertory. 

Q.  What  is  the  Introit ! 

A.  It  is  the  beginning  of  the  Mass. 

The  priest  makes  the  sign  of  the  cross,  in  order  to  begin 
it  well,  in  imitation  of  the  primitive  Christians,  who  made 
that  holy  sign  at  the  beginning  of  all  their  actions.  This 
Introit  is  composed  of  an  anthem,  a  verse  taken  from  one  of 
the  psalms,  and  the  Gloria  Patri. 

In  ancient  times,  this  psalm  was  said  or  sung  entire. 

Q.  Why  is  that  called  the  Introit  f 

A.  Because  it  is  sung  when  the  priest  goes  to  the  altar. 
In  former  times,  it  was  said  or  sung  whilst  the  people 
entered  and  took  their  places. 

18 


206 


DOCTRINAL   CATECHISM. 


Q.  What  msans  the  Kyrie  or  Chriati  EleUonf      --j    :-  »  iV/  X) 
A.  Those  i^re  two  Greek  words,  which  signify :  Zordf  or 

Christy  have  mercy  on  v<t. 
The  supplication  is  addressed  three  times  to  the  Father, 

three  times  to  the  Son,  and  three  times  to  the  Holy  Gho&t. 

Q.  Why  is  it  80  often  repeated  f  '  ... 

^.  To  denote  the  great  need  whicii  we  have  of  t!ie  meroy 

Q.  Why,  in  singiag  it,  does  the  priest  raise  his  voice  t     !  >  ^  • '  •     .%'• 
A.  To  show  the  lively  sense  which  we  have  of  onr  miseries. 

Q.  What  is  the  Gloria  in  JExcelsiaf 

A.  It  Is  a  hymn  which  is  called  the  Hymn  of  the  Angels, 

0.  Why! 

A.  Because  it  commences  with  the  words  which  the  angels 
used,  afler  having  announced  to  the  shepherds  the  birth  of 
Qirist. 

Q.  By  whom  was  the  rest  composed  I  , 

^.  By  the  Church.  '         ■'"."'  "'''^ 

Q.  What  name  is  still  given  to  it  I  ..;;..; 

A.  It  is  called  the  Hymn  of  Glorification. 

Q.  Why! 

A.  Because  it  speaks  but  to  glorify  God,  as  any  one  must 
see  who  reads  it.  , 

Q.  What  are  we  to  do  during  the  Gloria  in  Exeelnaf 
A.  We  must  join  the  angels  in  glorifying  God  here  on 
earth,  as  the  blessed  spirits  glorify  him  in  heaven. 

Q.  What  is  the  prayer  called  which  follows  the  Gloria  in  HxeeUisf 
-4.  It  is  called  the  Collect. 

CWhy! 

A.  Because  the  priest  there  collects,  as  it  were,  all  the 
prayers  of  the  assistants. 

Q.  What  does  the  priest  do  brfore  he  repeats  this  prayer! 

A.  He  kisses  the  altar,  iurns  towards  the  people,  and  ex- 
tending his  arms,  says,  in  Latin :  *'  The  Lord  be  with  you," 
with  a  slight  inclination  of  his  head. 

Q.  Why  does  he  kiss  the  altar? 

A.  To  show  that  it  is  from  Jesus  Christ  he  receives  all 
that  he  can  desire  and  give  to  the  faithful. 


u 


I 


OF   THS   EUCHARIST. 


207 


rrf,  or 

'ather, 
Grho&t. 


mercy 

•   ■ 

liseries. 
[ngeis, 

e  angels 
birth  of 


:.,•;■'.  as 'ii 


me  must 


B,  and  ex- 
rith  you," 

ceives  all 


Q.  Why  does  he  turn  towards  the  people,  bending  his  bead  at  tbe 
tame  time  I  ,,. , 

A,  He  does  so  in  order  to  salute  them.    "\         ,  , 

,«    Q.  Why  does  he  extend  his  arms  f 

A.  To  show  that  none  of  those  present  is  excluded  from 
his  charity.  .  r    •  ■    i  ■■ 

v  Q.  Why  does  he  say :  The  Lord  be  with  you! 

A.  To  let  them  know  that  he  is  going  to  pray  in  their 
name. 

It  is  also  to  make  them  understand  that  we  cannot  pray 
efficaciously  unless  Jesus  Christ  is  with  us,  animating  our 
prayers  by  his  Holy  Spirit. 

Q.  What  do  the  clerks  reply  ? 

.4.  They  reply  :  *' And  with  thy  spirit." 

Q.  What  is  indicated  by  those  words  ? 

A.  A  desire  that  the  spirit  of  Christ  may  likewise  animate 
the  prayer  which  he  is  about  to  offer  up  in  the  name  of  the 
whole  assembly. 

Q.  Why  has  the  priest  his  hands  raised  while  repeating  this  prayer 
and  all  the  others } 

A.  To  show  that  he  would  wish  already  to  hold  and  possess 
what  he  asks  of  God. 

In  ancient  times,  the  priest  even  raised  his  arms  as  if  to 
embrace  it.  Also  to  imitate  the  manner  in  which  Christ 
prayed  on  the  cross. 

Q.  What  is  answered  at  the  end  of  this  prayer  f 

A.  Amen. 

Q.  What  is  the  meaning  of  Amen  9 

A.  It  is  a  Hebrew  word,  meaning,  that  is  true ;  it  is  so; 
cr,  I con'^ent. 

By  answering  Amen^  we  ratify  what  the  priest  has  asked 
in  our  name. 

Q.  What  must  be  done  during  that  prayer,  and  all  the  others  ? 

A,  We  must  fix  our  minds  on  God,  and  inwardly  beg  of 
him  all  that  the  priest  asks  for  the  whole  assembly. 

Q.  What  is  the  Epistle  ? 

A.  It  is  a  lesson  of  Scripture  usually  taken  ftom  the  epis- 
tles of  the  holy  apostles. 

If  we  can  read  it,  it  is  well  to  do  so ;  if  not,  we  should 
excite  ourselves  to  a  love  for  the  truths  therein  contained. 


208 


DOCTRINAL    CATECIII8M. 


Q.  What  name  is  given  to  the  part  which  follows  the  Epistle  f 
A.  It  is  called  the  Gradual. 

Q.  What  is  the  Gradual  f 

A.  It  is  composed  of  prayers  taken  from  the  Holy  Scrip- 
tures. 

Q,  Why  is  it  called  the  Oradiud  ? 

A.  Because  it  was  formerly  sung  on  the  steps  or  gradus 
of  the  arabo. 

Q.  And  why  those  prayers  between  the  Epistle  and  the  Gospel ! 
ui.  1st.  To  place  an  interval  between  those  two  lessons. 
2d.  To  give  time  to  meditate  on  the  former  lesson. 
3d.  To  give  the  deacon  time  to  prepare  for  the  Gospel. 

Q.  What  means  the  Alleluia  which  is  usually  sung  at  the  Gradual  ? 
-^.  It  is  an  invitation  to  pour  forth  praises  to  God  because 
of  his  groat  mercies. 

Alleluia  is  a  Hebrew  \yord  which  means, /jratse  God, 

Q.  What  comes  after  the  Alleluia  on  great  festivals! 
A.  A  Prose. 

Q.  What  is  this  prose  ? 

A.  It  is  a  hymn  in  praise  of  the  mystery  or  of  the  saint 
whose  feast  is  celebrated. 

In  reading  it,  we  find  some  particular  characters  of  the 
mystery  which  is  celebrated,  or  of  the  saint  who  is  honored. 

Q.  When  there  is  no  Alleluia,  what  is  sung  in  its  place  ? 
A.  The  Tract.     This  is  also  composed  of  prayers  taken 
from  Scripture. 

Q.  Why  is  it  so  called  ? 

A.  Because  it  is  consecutively  sung  by  one  person. 

Q.  Why  is  the  book  changed  to  tie  other  side  of  the  altar  before  the 
Gosper? 

A.  To  remind  us  that  the  Jews,  having  refused  to  receive 

the  Gospel,  it  was  carried  elsewhere. 

Q.  What  warning  is  that  for  the  faithful  I 
A.  To  beware  of  rebelling  against  the  Gospel,  lest  the 
same  should  happen  to  them. 

Q.  What  does  the  deacon  do  before  the  Gospel ! 

A.  1st,  he  kneels  and  prays;  2d,  he  takes  the  book 
from  the  altar  with  much  respect ;  3d,  he  humbles  himself 
before  the  priest,  asks  his  blessing,  and  kisses  his  hand. 


OF  THE   EUCHARIST. 


209 


Scrip- 


rradus 


pelt 
sons. 

i. 
>spel. 

^radualt 
}ecause 


}od. 


he  saint 

of  the 
Lonored. 

•s  taken 


n. 
jefore  the 

receive 


lest  the 

le  book 
I  himself 


•    Q.  VJhj  does  he  kueel  and  pray ! 

^.  To  beg  of  God  that  his  lips  and  his  heart  may  be 
purified. 

Q.  Why  does  be  take  the  book  off  the  altar  'with  respect  t      -■  >■ 
A.  To  show  that  he  receives  his  mission  from  Jesus 
Qirist. 

Q.  Why  does  he  humble  himself  before  the  priest,  asking  his  blessing 
and  kissing  his  hand  ? 

A.  1  o  show  his  subjection  to  the  priest  who  represents 
Jesus  Christ.  -  v,  . 

•  Q.  With  what  ceremony  does  the  deacon  sing  the  Gospel  f      •  "^ 
A.  1st.  He  is  preceded  by  lights  and  incense. 
•2d.  He  carries  the  Gospel  as  it  were  in  triumph. 
3d.  As  soon  as  he  appears,  every  ore  rises  and  remains 
standing. 

Q.  Why  18  he  preceded  by  lights  and  incense! 
A.  To  denote  that  the  Go.«pel  is  that  light  and  that  good 
odor  which  has  dissipated  all  the  darkness,  and  all  the  cor* 
ruption  of  error  and  of  sin. 

Q.  Why  does  he  carry  it  as  in  triumph ! 
A.  To  denote  the  victory  whicn  the  Gospel  has  obtained 
over  error  and  sin. 

Q.  Why  do  the  people  rise  and  remain  standing  I 
A.  1st.  Through  respect  for  the  Gospel. 
2d.  To  testify  that  they  are  ready  to  render  it  all  obedi< 
ence. 

Q.  Why  does  the  deacon  salute  the  people  with  the  words :  The  Lord 
be  with  you  I 

A.  1st.  To  wish  that  the  Lord  may  open  their  minds  and 
hearts  to  the  truths  which  he  is  about  to  announce. 

2d.  To  admonish  them  to  increase  their  attention  and  re- 
spect. 

Q.  What  is  the  answer  ? 

A.  "  And  with  thy  spirit." 

Q.  Why  this  answer  ? 

A.  To  ask  for  him  the  grace  of  which  he  has  need,  to  the 
end  that  he  may  worthily  announce  the  Gospel. 

Q.  Why  does  the  deacon  make  the  sign  of  the  cross  on  the  Gospel  f 
A.  To  draw  down  that  grace  through  the  merits  of  the 
Cross  of  Christ. 

18* 


;!?:;• . 


210 


DOCTRINAL   CATECHISM. 


11 


Q.  Why  does  he  afterwards  make  it  on  his  forehead,  on  his  moath, 
and  un  his  heart,  as  also  the  assistauts  ? 

A.  1st  To  denote  that  they  are  not  ashamed  of  the  Gos- 
pel,  and  that  they  will  love  it  and  confess  it  with  their 
mouth. 

2d.  To  show  that  that  holy  sign  shall  be  ever  on  their 
forehead,  on  their  moi.th,  and  on  their  heart,  a  sacred  seal, 
so  that  the  devil  may  never  attempt  to  turn  them  from  their 
resolution. 

Q.  Why  is  the  deacon  incensed  ? 

A.  Through  respect  for  the  Gospel  which  he  is  about  to 
chant. 

Q.  Why  is  it  that  the  officiating  priest  and  the  other  dergy  are  in* 
censed  anil  kiss  the  Qospel  ? 

A.  To  'ecall  the  fact  that  the  Gospel,  having  been  pub* 
lished  in  Jerusalem,  was  afterwards  diffused  throughout  the 
world  by  the  odor  of  its  virtue. 

Q.  What  does  the  priest  then  do  ? 

A.  He  ascends  the  pulpit  and  explains  the  Gospel  which 
has  just  been  sung. 

Q.  By  what  is  this  explanation  accompanied  ? 

A.  1st.  It  is  accompanied  by  prayers  for  all  the  Church. 

2d.  By  the  publication  of  things  necessary  to  be  known  : 

Such  as  fast-days,  festivals,  marriages,  admonitions,  the 
ordinances  of  the  bishops,  and  all  other  things  of  a  like 
nature. 

Q.  Why  is  the  Credo  sung ! 

A.  In  order  to  make  a  solemn  profession  of  the  truths 
just  announced,  and  of  all  the  others  in  general. 

Q.  What  comes  after  this  profession  of  fiuth  f 
A.  The  Offertory. 


2.  JPVom  the  Offertory  to  the  Preface. 

Q.  How  does  the  Offertory  commence  f 

A,  It  commences  with  the  usual  salutation :  The  Lord 
be  with  you.  Whereto  the  assistants  answer :  And  with 
thy  spirit. 

Q.  What  docs  the  priest  then  say  aloud  t 
A.  He  says :   Let  us   pray ;   thereby  admonishing  the 
people  to  redouble  their  prayers. 


OP  THE   EUCHARIST. 


211 


}  moaib, 

[leGos- 
h  their 

m  their 
ed  seal, 
im  their 


•ibout  to 


»y  are  ID- 
sen  pub* 
;hout  the 


)el  which 


Church, 
s  known : 
;ions,  the 
of  a  like 


he  truths 


The  Lord 
And  with 


ishing  the 


i 


Q.  What  does  he  then  recite  in  a  low  voice ! 
A.  He  recites  an  anthem,  which  is  the  Offtrtory  sung  by 
the  choir. 

Q.  What  does  the  priest  do  after  this  anthem  f 
A.  He  offers  the  bread,  and  then  the  wine,  mingled  with 
a  little  water. 

Q,  Way  does  he  bless  the  water  and  not  the  wine  f 
A.  Because  the  water  represents  the  people,  and  the  wine 
Jesus  Christ. 

Q.  Why  does  he  mingle  water  with  the  wine  t 

A.  1st.  To  imitate  Our  Lord,  who  mingled  it  with  the 
wine  which  he  consecrated. 

2d.  To  represent  the  union  of  the  divine  with  the  human 
nature,  and  that  of  the  faithful  with  Jesus  Christ. 

3d.  To  remind  us  of  the  blood  and  water  which  flowed 
from  the  wounded  side  of  Jesus  Christ. 

Q.  Why  does  the  deacon  offer  the  chalice  with  the  priest,  reciting  the 
same  prayer,  and  holding  the  foot  of  the  chalice  I 

A,  Because  the  deacon  represents  the  people. 

The  people  should,  at  the  same  time,  unite  in  spirit  with 
the  deacon,  so  as  to  make  that  offering  conjointly  with  him, 

Q.  What  does  the  priest  tlien  do  ? 

A.  He  recites  some  prayers,  with  the  intention  that  the 
sacrifice  he  offers  may  be  agreeable  to  God. 

During  the  first  of  these  prayers  he  remains  bowed 
down;  and  during  the  second,  he  has  his  hands  and  eyes 
raised  to  heaven ;  then  he  makes  the  sign  of  the  cross  over 
the  wine. 

Q.  Why  Joes  he  incense  the  gifts  on  the  altar,  praying  at  the  same 
timet 

A,  Ist.  To  do  them  honor. 

2d.  To  beg  of  God  that  those  gifls  may  ascend  to  him 
like  the  smoke  of  incense. 

Q.  What  does  the  priest  then  do  ? 

A,  He  receives  the  offerings  of  the  people. 

Q.  What  is  now  the  principal  offering  I 

A.  Tlie  blessed  bread. 

This  is  also  called  -&afo<7ta,  which  means  in  Greek,  pmycr 
or  benediction^  because  of  the  prayer  and  benedi<!tion  of  the 
priest  over  that  bread. 


w 


iili 


I 


n^ 


DOCTRINAL   CATECHISM. 


Q.  What  is  presented  with  the  bread  t  ' 

A.  A  wax  taper,  to  which  is  fastened  a  piece  of  money, 
according  to  the  ability  of  the  person  making  the  offering. 

Q.  Are  the  offerings,  then,  to  be  proportioned  to  the  alality  of  ths 
persoDS  who  make  them } 

A.  Yes ;  so  God  himself  decreed  in  the  old  law.     > 

Q.  To  whom  are  tlie  offerings  made  ?  .  , 

A.  They  are  made  to  God. 

Q.  Why  are  we  to  offer  to  him  a  part  of  our  wealt!i ! 

A.  1st.  To  thank  him  for  all  that  we  have  received  from 
his  bounty. 

2d.  To  beg  that  he  may  continue  to  pour  down  his  blesck 
ings  upon  us. 

Q.  Who  are  they  who  are  not  worthy  to  present  the  offering  t 
A.  1st.  Those  who  have  not  fulfilled  their  Ejister  duty, 
2d.  Those  who  have  enmity  against  any  one. 
3d.  Those  who  would  offer  that  which  is  not  their  own. 
4th.  Those  who  lead  a  scandalous  life. 

Q.  Why  is  the  blessed  bread  afterwards  distiibuted  amongst  the 
congregation  ? 

A,  As  a  token  of  communion ;  and  in  order  to  verify  the 
saying  that  we  all  participate  in  the  same  bread,  those  who 
do  not  communicate,  as  well  as  those  who  do. 

Q.  Is  it  to  be  eaten  in  the  church  ? 

A.  No  ;  it  is  better  to  take  it  home. 

If  we  adhered  to  what  was  regulated  in  several  councils, 
it  would  only  be  distributed  after  Mass ;  which  shows  that 
the  intention  of  the  Church  is  not  that  it  should  be  eaten  in 
the  church,  but  taken  home  by  the  people,  shared  with  the 
absent,  and  eaten  with  great  respect,  taking  care  not  to  let 
it  fall  on  the  ground,  for  fear  of  profanation.  r 

Q.  Why  does  the  priest  wash  his  fingers  after  the  offering! 
A.  To  have  more  of  exterior  cleanness.  ' 

Q.  What  does  this  exterior  cleanness  denote  ? 

A.  It  denotes  the  interior  purity  necessary  for  those  who 
touch  the  body  of  Christ. 

Q.  What  does  the  priest  then  do  ? 

A.  He  again  offers  the  bread  and  wine  to  the  Holy 
Trinity,  holding  his  hands  Joined  over  the  altar,  and  bowing 
down  very  low. 


OF    THE    EUCHARIST. 


213 


Q.  In  mcmoiy  of  what  I 

A.  Of  the  Passion,  Resurrection,  and  Ascension  of  our 
Lord  Jesus  Christ. 

Q.  And  in  honor  of  whom  f 

A.  In  honor  of  the  Blessed  Virgin,  Saint  John  the  Baptist, 
the  holy  apostles  St.  Peter  and  St.  Paul,  and  of  all  the 
saints,  especially  all  those  whose  relics  are  present. 

Q.  What  does  he  do  after  that  f 

A.  He  recommends  himself  to  the  prayers  of  the  congre- 
gation. 

Q.  What  does  he  say  to  them  f 

A.  He  says:  Brethren,  pray  that  my  sacrifice  and  yours 
may  be  acct'ptahle  to  God,  the  Father  Almighty. 

Saying  this,  he  turns  to  them  for  the  last  time  until  after 
the  communion,  as  if  to  take  leave  of  them,  so  as  to  apply 
himself  solely  to  the  groat  action  which  he  is  about  to  per- 
form. 

Q.  What  answer  is  made  to  this  salutation  f 

A.  May  the  Lord  rectnve  this  sacrifice  from  thy  hands, 
to  the  praise  and  glory  of  his  holy  name,  for  our  benefit  and 
that  of  all  his  holy  Church. 

Q.  Whi4  prayer  does  the  priest  then  say  I 
A.  The  Secret. 

Q.  Why  is  this  prayer  called  the  Secret  t 

A,  Because  it  is  .said  in  a  low  voice. 

Some  are  of  opinion  that  it  was  so  called  because  it  was 
said  over  the  gifts  which  were  to  be  consecrated,  after  they 
had  been  set  apart  and  separated  from  the  others. 

Q.  What  follows  the  Secret  ? 
A.  The  Prelacc. 


H 


% 


8.  The  Preface  to  the  end  of  the  Mass. 

Q.  What  is  the  Preface  ? 

A.  1st.  It  is  the  introduction  to  the  prayers  of  the  Canon, 

2d.  It  is  an  invitation  to  return  thanks  to  the  Lord  for  all 

the  blessings  which  we  receive  from  him,  and  especially  for 

the  great  miracle  which  is  about  to  be  performed  at  the 

consecration. 


214 


DOCTRINAL   CATECHISM. 


Q.  How  does  the  Preface  oommeocet 
,   A.  It  commences  with  i\n\  Per  omnia,  which  is  the  con- 
elusion  of  the  Secret. 

Q.  What  does  the  priest  then  do  t 

A,  He  salutes  the  people  with  the  usual  words :  The 
Lord  be  with  you ;  and  is  answered :  And  with  thy 
spirit. 

Still  he  does  not  turn  as  before  towards  the  people,  be- 
cause he  has  entered,  as  it  were,  Into  the  interior  of  the 
sanctuary  and  the  privacy  of  God,  whence  he  will  only 
come  out  after  the  communion. 

Q.  What  admonition  does  he  give  in  these  words:  Surntm  eorda; 
raise  your  hearts  to  God  ? 

A.  He  admonishes  the  faithful  to  think  of  nothing  but 
Jesus  Christ,  who  is  about  to  immolate  himself  on  the  altar; 
and  to  give  up  all  worldly  and  earthly  thoughts. 

Q.  What  is  the  answer  f 

A,  Habemus  ad  Dominum — ^we  have  them  raised  to  the 
Lord.  With  this  assurance,  on  the  part  of  the  faithful,  he 
continues. 

Q.  To  what  does  he  then  exhort  them  t 

A.  To  return  most  humble  thanks  to  God. 

Q.  What  answer  is  given  to  this  exhortation  t 
A.  It  is  meet  and  just. 

Q.  What  does  the  Pi'e&ce  contain? 

A.  It  contains  a  solemn  act  of  thanksgiving  for  Jesus 
Christ  our  Lord. 

The  priest  there  makes  mention  of  the  different  orders  of 
angels  who  praise,  honor,  and  worship  God  in  holy  trem- 
bling. 

In  conclusion,  he  begs  of  God  that  our  voices  may  be 
joined  to  those  of  the  angels,  to  render  him  the  same  honor 
here  on  earth. 

Q.  How  does  the  Preface  end  t 

A.  By  a  solemn  protestation  of  the  sanctity  of  God.  The 
Sancius  is  repeated  three  times :  Holy,  holy,  holy  is  the 
Lord  God  of  hosts.  The  heavens  and  the  earth  are  full  of 
his  glory.  Mosanna  in  the  highest.  Blessed  is  he  who 
Gometh  in  the  name  of  the  Lord.    Hosanna  in  the  highest. 


■\ 


OF   THS    KUCIIARI8T. 


215 


Q.  What  is  meant  by  the  word  ffot^nna  f 
A.  It  is  a  Hebrew  word  which  signiHes :  Save  now,  save, 
I  beseech  thee. 
The  6rst  is  addressed  to  God,  the  secoiO'l  to  Jesus  Christ. 

Q.  What  does  the  priest  do  when  ocMnmendng  the  jMvjen  of  the 
Canou! 

A.  He  raises  his  hands  and  eyes  to  heaven. 

Q.  What  does  he  then  do  t 

A.  Ho  bows  down  and  kisses  the  altar. 

Q.  Whydoeehedothat? 

A.  To  denote  once  more  the  great  need  which  he  has  of 
the  assistance  of  God,  and  of  the  saints,  because  of  his  un- 
worthiness. 

Q.  What  is  meant  by  the  word  Canon  f 

A.  It  is  a  Greek  word  meaning  an  order^  a  rule^  an  un- 
changing law. 

Hence,  we  are  to  understand,  from  this  word,  the  fixed 
and  invariable  rule  of  the  consecration. 

Q.  How  many  prayers  does  the  Canon  contain  t 

A.  It  contains  five. 

Q.  For  vrhom  does  the  priest  pray  in  the  first  ? 

A.  Ho  prays  for  all  the  Church ;  especially  for  the  Pope 
who  is  its  head,  the  Bishop  of  the  diocese,  the  Sovereign  of 
the  country,  for  those  whom  he  wishes  particularly  to  recom- 
mend, and  for  all  those  who  are  present. 

He  also  commemorates  the  Blessed  Virgin  and  the 
apostles,  also  some  of  the  martyrs,  begging  the  assistance 
of  their  prayers. 

Q,  What  docs  the  priest  do  while  repeating  the  second  prayer  I 
A.  He  extends  nis  hands  over  the  oblation. 

Q.  What  does  he  ask  of  God  ? 

A.  Ist.  He  begs  that  that  oblation  may  be  pleasing  to 
him. 

2d.  That  he  may,  of  his  great  goodness,  conduct  our  days 
in  peace. 

3d.  That  he  may  vouchsafe  to  preserve  us  from  damna- 
tion,  and  place  us  in  the  number  of  the  elect. 

Q.  What  does  the  third  prayer  contain  f 

A.  It  contains  the  history  of  the  institution  of  the 
Eucharist  and  the  consecration. 


310 


DOCTRINAL   CATEOHISM. 


■  I 

!■  >i 
IH  '^ 
IH ' 

HI 


ii 


Q.  Wliy  (loestlio  priest  prostrate  himself  after  the  consecratioD  1 
,^  A.  To  ailore  Jo^us  Christ  present  on  the  altar.      v    ". 

Q.  Why  docs  he  raide  the  host,  so  a.s  to  be  seen  by  the  people  f 
A.  lat.  To  imitate  the  elevation  of  Jesus  on  the  cross, 
r  2d.  To  nmke  an  oflTering  of  it  to  the  Eternal  Father. 

3d.  So  as  that  all  present  may  render  their  homage  and 
adoration. 

Q.  Why  does  the  priest  do  the  same  after  the  ooiuiecration  of  the 
wine? 

A.  For  the  same  reasons. 

Q.  Why  does  the  priest  make  the  sign  of  the  cross  several  times  over 
tlie  host  and  over  the  chalice,  both  before  and  after  the  consecratbn  7 

A:  1st.  Before  the  consecration,  it  is  to  bless  and  sanctify 
the  gifts  offered. 

2d.  After  the  consecration,  it  is  to  show  that  the  sacrifice 
of  the  Mass  and  that  of  the  Cross  arc  but  one  and  the  same 
sacrifice. 

3d.  That  all  the  graces  applied  to  us  in  that  of  the  Mass 
are  the  fruit  of  that  of  the  Cross. 

The  priest  makes  a  commemoration,  in  this  prayer,  of  the 
blessed  Passion  and  Resurrection  of  Our  Lord,  and  of  his 
glorious  Ascension,  begging  of  God  that  he  may  deign  to 
accept  these  gifts,  as  he  did  those  of  Abel,  of  Abraham,  and 
of  Melchisedech,  to  the  end  that  all  those  who  participate 
thereir.     ay  be  filled  with  grace  and  heavenly  blessings. 

Q.  For  whom  does  the  priest  pray  in  the  fourth  prayer  t 
A.  He  prays  for  the  faithfiil  departed;  both  for  those 
whom  he  particularly  recommends,  and  for  all  in  general. 

Q.  What  does  he  ask  of  God  for  them  I 

A.  l.<<t.  lie  asks  a  place  of  refreshment  after  the  scorching 
flames  of  purgatory. 

2d.  He  asks  a  place  of  light  aft«r  the  darkness  of  their 
prison. 

8d.  He  asks  a  place  of  rest  and  peace  after  the  anguish 
of  being  so  long  deprived  of  the  clear  vision  of  God. 

Q.  What  does  the  priest  do  during  the  fifth  prayer  t 
A.  Ho  commemorates  several  of  the  saints,  and  solicits  a 
share  in  their  happiness.     This  he  begs  for  himself  and  all 
who  are  present,  striking  his  breast  and  confessing  himself 
a  sinner,  invoking  the  mercy  of  God. 


OF   TIIR    EUCHARIST. 


217 


Q.  What  does  he  then  do  t 

A.  Ho  raises  the  sacred  host  over  the  chalice,  rendering 
praise  and  glory  to  the  Holy  Trinity  through  Jesua  Christ, 
with  Jesus  Christ,  and  in  Jesus  Christ. 

Q.  How  do  those  prayers  commence  which  serve  as  a  preparation  for 
oomm  union  f 

A.  They  commence  with  the  Lord's  Prayer. 

It  is  there  that  wo  ask  of  God  cur  daily  bread,  that  bread 
which  came  down  from  heaven,  and  which  surpasses  eivery 
other  substance. 

Q.  Why  do  \ho  subdeacon  and  the  deacon  successively  hold  up  the 
paten  during  the  repetition  of  the  Lord's  Pmyer? 

A.  It  is  to  warn  the  faithful  to  redouble  their  fervor,  bo- 
cause  the  time  of  communion  is  approaching. 

Q.  Why  does  the  priest  break  the  liost  into  three  parts! 
A.  To  imitate  our  Lord,  who  broke  the  bread  when  he 
consecrated  it. 

Q.  Why  does  he  put  one  part  in  the  chalice,  with  the  precioufl 
blood! 

A.  To  make  it  more  clearly  manifest  that  the  body  and 
blood  of  Jesus  Christ  are  but  one  and  the  same  sacrament. 

.    Q.  Why  does  the  priest  repeat  the  Agnus  Dei  three  times ! 

A.  To  denote  tne  necessity  of  having  purity  and  peace  in 
order  to  make  a  good  communion. 

Q.  Why  is  the  kiss  of  peace  then  given ! 

A.  To  denote  that  we  cannot  worthily  partake  of  the 
flesh  of  the  spotless  Lamb  without  being  in  peace  and  con- 
cord with  our  neighbor. 

Q.  Why  does  the  priest  kiss  the  altar  before  he  gives  the  kisa  of  peace, 
wishing  it  also  to  the  deacon  and  the  assistants  ? 

A,  To  show  that  he  gives  it  not  to  others,  until  he  has 
himself  received  it  from  Jesus  Christ. 

Q.  Why  does  the  priest  again  recite  some  prayer  before  communion  t 
A,  To  solicit  once  more  the  dispositions  necessary  for 
making  a  good  communion. 

Q.  Why  does  he  strike  his  breast  three  times,  saying  each  time : 
Lord,  I  am  not  worthy  thou  shouldst  enter  under  my  rool^  say  but  the 
word  and  my  soul  shall  be  healed  ? 

A.  To  proclaim  aloud  his  own  unworthiness. 

19 


■■<!-. 


i    1 


III'  I 


P  1 


il 


218 


DOCTRINAL    CATECHISM. 


Q.  Wbnt  does  he  say,  taking  the  botly  of  Jesui  Christ  f 
A.  lie  says :  May  the  body  of  our  Lord  Jesus  Christ 
preserve  my  soul  to  everlasting  life.     Amen. 

Q.  What  does  he  say,  taking  the  precious  blood  I 
A.  He  says :  May  the  blood  of  our  Lord  Jesus  Christ  pre- 
serve my  soul  to  everlasting  life.    Amen. 

Q.  What  does  he  do  after  the  conimunioD  of  the  faithful! 

A.  He  makes  the  ablutions,  reciting  prayers  at  the  same 
time. 

Q.  What  is  the  purport  of  those  prayers ! 

A.  They  tend  to  solicit  the  preservation  of  the  graces  re- 
ceived in  the  holy  communion. 

Q.  Is  there  any  hidden  meaning  in  the  ceremony  of  carrying  back 
the  book  from  the  other  side  f 

A.  Yes  ;  it  is  emblematical  of  the  return  of  the  Gospel 
to  the  Jews,  and  their  consequent  conversion  before  the  end 
of  the  world. 

Q.  How  docs  the  Mass  end  ? 

A.  By  an  anthem  which  is  called  the  Communion^  and  a 
prayer  which  is  called  the  Post  Communion. 

Q.  What  ia  the  meaning  of  the  words,  Ite  Miasa  eatf 
A.  It  is  a  permission  for  the  people  to  retire. 
The  Benedicamus  is  an  invitation  to  remain  and  continue 
to  pray. 

Q.  What  do  the  people  receive  before  they  retire ! 
A.  They  receive  the  priest's  blessing. 

Q.  Of  what  is  that  blessing  the  image  I 

J[.  It  is  the  image  of  that  which  Jesus  Christ  will  bestow 
upon  his  elect  at  the  last  day. 

Q.  What  Gospel  does  the  piiest  recite  at  the  altar  just  before  he 
returns  to  tlie  sacristy  ? 

A.  The  Gospel  of  St.  John,  which  speaks  of  the  eternity 
of  the  Son  of  God  and  his  incarnation. 

Sect.  II. —  On  the  Manner  of  hearing  Mass, 

Q.  In  what  state  must  we  be  to  hear  Mass  well  ? 
A.  We  must  be  in  the  state  of  grace,  or  at  least  in  a  sin- 
cere desire  to  recover  it,  if  unhappily  we  have  lost  it, 
Q.  When  bave  we  this  sincere  desire  ? 
A.  When  we  have  a  true  sorrow  for  our  sins,  a  sincere 


t 


lit 


OF   THE    EUCHARIST. 


219 


resolution  of  sinning  no  more,  and  a  posit! vo  intention  to 
confess  as  soon  as  possible. 

Q.  Is  tho  sacrifice  of  tbo  Moss  as  profitable  to  the  absent  as  to  thoM 
who  nrc  preaeut  ? 

A.  It  is  more  profitable  to  those  who  are  present,  oven 
supposing  both  to  have  tho  same  dispositions. 

Q.  Is  it,  therefore,  a  holy  practice  to  assist  at  it  every  day  ? 
A.  Yes,  most  holy  and  most  beneficial. 

Q.  Why  most  holy  f 

A.  Because  nothing  is  more  proper  to  sanctify  us. 

Q.  "W  hy  most  benrficial  f 

A.  Because,  by  assisting  at  Mass  in  a  proper  manner,  we 
gain  many  advantages :  these  arc  the  fruits  of  the  sacrifice 
of  the  Cross  applied  to  us,  and  capable  of  remedying  all 
our  corporal  and  spiritual  evils. 

Q.  What  is  necessary  to  be  done  iu  oiJer  to  profit  by  those  great 
odvnntnges  t 

A.  It  is  necessary  to  go  there  with  modesty  and  recollec- 
tion ;  to  imagine  ourselves  amongst  the  faithful  of  Jerusa- 
lem, who  followed  Jesus  Christ  going  to  Calvary  loaded  with 
his  tToss,  and  to  mingle  our  tears  with  theirs. 

Q.  Is  it  for  Jesus  Christ  that  we  should  weep  ? 
A.  No  ;  it  is  chiefly  for  ourselves. 

Q.  Why? 

A.  Because  it  is  our  sins  which  have  been  the  cause  of  his 
death. 

Q.  What  is  to  be  done  on  entering  the  church  ? 

A.  To  take  some  holy  water  in  a  spirit  of  faith  and  com- 
punction. 

Q.  Why  in.  a  spirit  of  faith  f 

A.  1st.  To  remember  the  efficacy  of  that  water  in  Bap- 
tism, 

2d.  To  consider  it  as  water  sanctified  by  the  prayers  of 
the  Church. 

Q.  Why  in  a  spirit  of  compunction  ? 

A.  In  order  to  obtain,  by  the  use  of  that  sanctified  water, 
the  remission  of  our  daily  faults. 

Q.  How  are  we  to  regard  the  church  on  entering  ? 
A.  We  are  to  regard  it  as  the  house  of  God,  where  he 
dv/ells  night  and  day  in  the  midst  of  his  holy  angels. 


220 


DOCTRINAL    CATECHISM, 


m 


K     -I 


I 


it  i  ' 

110 


I: 


I"    i 


|i 

III  ., 


3  II' 


Q.  What  is  the  first  action  which  we  are  to  perform ! 

A.  To  adore  God  with  the  most  profound  homage. 

Q.  Wh.t  is  next  to  be  done  ? 
A.  To  direct  the  intention. 

Q.  What  intention  are  we  to  liave  in  heanng  Mass  ? 

A.  1st.  To  honor  God  through  Jesus  Christ,  ^ 

2d.  To  obtain  the  remission  of  our  sins. 

3d.  To  solicit  all  the  necessary  graces. 

4th.  To  return  thanks  for  those  already  received. 

While  awaiting  the  commencement  of  the  Mass,  it  is  well 
to  reflect  on  the  Eternal  Word  clothing  himself  with  our 
humanity,  and  to  consider  his  excessive  love  for  men,  which 
reduced  him  to  such  an  abject  condition. 

Q.  In  what  posture  are  we  to  hear  Mass  ? 

A.  In  an  humble  and  modest  posture.  If  it  be  a  low 
mass,  we  are  to  continue  kneeling  during  the  whole  time  of 
mass,  except  while  the  Gospels  are  read.  If  it  be  a  high 
mass,  we  are  to  observe  the  usual  positions. 

Q.  What  are  we  to  do  during  Mass  ? 

A.  We  are  to  pray  to  God  from  the  beginning  to  the 
end,  either  interiorly  or  exteriorly.  Those  who  know  how 
to  read,  should  have  an  Exercise  of  the  Mass,  and  follow  it. 
Those  who  cannot  read,  may  recite  the  beads  with  attention. 

Q.  Might  we  occupy  ourselves  with  the  Passion  of  Our  Lord  f 

A.  Yes,  and  very  profitably.     Allowing  ourselves  to  be 

penetrated  with  the  sentiments  of  the  Blessed  Virgin,  St. 

John,  and  St.  Mary  Magdalen  at  the  foot  of  the  Cross  on 

Calvarv. 

V 

Q.  Is  it  proper  to  communicate  as  often  as  we  hear  Mass  ? 

A.  Yes,  it  is  very  proper  to  do  so,  at  least  spiritually. 

Q.  What  is  meant  by  spiritual  communion  ? 
A,  It  is  the  inviting  or  attracting  Jesus  Christ  to  enter 
into  the  heart,  together  with  all  his  graces. 

Q.  Howl 

A.  By  ardently  desiring  to  receive  him,  lamenting  our 
being  deprived  of  that  happiness,  and  humbling  ourselves 
because  we  are  not  in  a  condition  to  obtain  it. 

Q.  Is  that  all  that  is  to  be  done  ? 

A.  We  are  also  to  make  a  firm  resolution  to  put  our- 
selves in  the  way  of  communicating  sacramentally. 


OF  THE  SACRAMENT  OF  PENANCE. 


221 


Q.  What  are  we  to  do  after  Mass  ? 

A.  We  are  to  remain  for  a  short  time,  in  order  to  thank 
God. 

Q.  What  are  we  to  think  of  while  returning  from  Mass  f 

A.  We  are  to  meditate  on  the  contrition  of  those  who 

struck  their  breasts  returning  from  Calvary.* 

Or  on  the  joy  of  the  shepherds  returning  from  the  stable 

where  they  had  seen  and  adored  Jesus  Christ.f 


-»»»• 


CHAPTER   IX. 

OF  THE  SACRAMENT  OF  PENANCK. 

Q.  What  is  Penance  ? 

-^.  It  is  a  sacrament  which  remits  the  sins  committed 
after  Baptism. 

Q.  What  sins  does  Penance  remit  ? 

A.  It  remits  the  sins  committed  after  Baptism. 

Q.  Does  it  also  remit  the  sins  committed  before  Baptism  ? 
A.  No ;  it  does  not. 

Q.  Why? 

A.  Because  one  cannot  receive  Penance  until  after  Baptism. 

Q.  Why  so? 

A.  Becfuise  one  cannot  receive  any  sacrament  until  they 
are  in  the  Church. 

It  is  Baptism  which  introduces  us  into  the  Church  and 
gives  us  a  right  to  the  other  sacraments. 

Hence,  so  long  as  we  remain  outside  the  Church,  we  can 
neither  receive  Penance,  nor  any  other  sacrament. 

Baptisn^  is  the  gate  of  the  sacraments ;  and  it  is  neces- 
sary to  pass  through  it  in  order  to  arrive  at  the  others. 

Q.  What  saci'ament  is  it,  then,  which  remits  the  sins  committed  be- 
fore Baptism  ? 

A.  It  is  Baptism. 


♦  8t  Luko  xxiii.  48. 


19* 


t  St  Luke  IL  2a 


222 


DOCTRINAL    CATECHISM. 


i  i 


Baptism  has  not  only  the  virtue  of  remitting  original  sin, 
but  also  all  the  sins  actually  committed  before  receiving  it. 

Q.  Are  there  no  sins  committed  after  Baptism  which  Peoance  does 
not  remit  ? 

A.  No ;  there  are  none  which  it  does  not  remit. 

Q.  But  supposing  the  sin  was  very  ^eat  and  enoimous  ? 

A.  No  matter  how  great  or  how  enormous  it  may  be, 
Penance  has  the  virtue  of  remitting  it. 

Providing  that  it  be  submitted  to  that  sacrament,  and 
that  the  penitent  has  the  necessary  dispositions.  What  is 
said  with  regard  to  the  enormity  of  the  sin,  may  also  be 
said  of  the  number. 

Q.  Does  Penance  do  nothing  more  than  remit  sin  f 

A.  1st.  It  reconciles  us  to  God,  by  giving  us  the  grace 
which  sanctifies ;  that  is  to  say,  from  being  the  enemies  of 
God,  it  restores  us  to  his  friendship. 

2d.  It  gives  us  back  our  right  to  heaven,  which  we  had 
forfeited. 

3d.  It  usually  changes  the  eternal  punishment  *o  a 
temporal  punishment, 

4th.  It  restores  the  merit  of  past  good  works. 

Behold  how  many  advantages  we  derive  from  Penance. 

Q.  Who  instituted  this  sacrament !  , 

A.  Our  Lord  Jesus  Christ. 

Q.  When  did  he  institute  it? 

A.  Principally  on  the  day  of  his  resurrection. 

He  had  before  said  to  St.  Peter  in  particular :  Thou  art 
Peter,  and  upon  this  rock  I  will  build  my  Church,  and  the 
gates  of  hell  shall  not  prevail  against  it ;  and  I  will  give  to 
thee  the  keys  of  the  kingdom  of  heaven  :  and  whatsoever 
thou  shalt  bind  upon  earth,  it  shall  be  bound  also  in  heaven ; 
and  whatsoever  thou  shalt  loose  upon  earth,  it  shall  be 
loosed  also  in  heaven.* 

And  to  his  apostles  in  genera' :  Whatsoever  you  shall 
bind  upon  earth,  shall  be  bound  also  in  heaven ;  and  what- 
soever you  shall  loose  on  earth,  shall  be  loosed  also  in 
heaven.f 


•  Cone  Trill.  8ess.  xlil.  c.  1 ;  St.  Matt.  xvl.  19. 
t  St  Matt  xviii.  18. 


^ 


OF  THE  SACRAMENT  OF  PENANCE. 


223 


HISTORY 
or  tlie  institntion  of  Penanoe. 

Q.  On  what  occasion  did  Jesus  Christ  iastitute  Penance ! 
A.  Principally  during  his  fiist  appearance  to  his  apostles 
on  the  day  of  his  resurrection.* 

Q.  Tell  U3  the  circumstances  connected  ■with  it. 

A,  1st.  He  suddenly  stood  in  the  midst  of  them,  the  doors 
being  shut,f  whereupon  they  were  troubled  and  affrighted, 
supposing  that  they  saw  a  spirit. 

2d.  He  showed  them  his  hands  and  his  sides,  in  order  to 
prove  to  them  that  it  was  he  himself. 

3d.  Ho  twice  said  to  them  :  Peace  be  with  you,  so  as  to 
.calm  their  minds,  and  to  make  them  feel  that  being  victori- 
ous over  death  and  hell,  he  breathed  nought  but  peace,  and 
thought  only  of  communicating  it  to  them. 

4th.  He  said  to  them  :  As  my  Father  hath  sent  me,  so  I 
also  send  you. 

By  these  words,  he  communicated  to  them  his  power,  and 
gave  them  a  right  of  jurisdiction  over  all  the  earth. 

5th.  He  breathed  on  them,  and  said :  Receive  ye  the 
Holy  Ghost. 

By  that  action,  and  by  those  words,  he  made  them  new 
men,  imparting  to  them  his  own  spirit. 

6th.  He  finally  said  to  them  :  Whose  sins  you  shall  for- 
give, they  are  forgiven  them  ;  and  whose  sins  you  shall  re- 
tain, they  are  retained. 

Q.  What  power  did  they  then  receive  t 

A.  They  received  the  power  of  forgiving  and  retaining 
sins. 

Q.  ao  •whom  did  they  communicate  this  power  ? 
A.  To  the  priests. 

Q.  When  do  priests  remit  sins  ? 
A.  When  they  give  absolution. 

Q.  When  do  priests  retain  sins  ?  • 

A.  When  they  refuse  to  give  absolution. 
Q.  How  many  parts  has  Penance  ? 

A.  It  has  three  parts  :  Coniritioji,  Confession,  and  Saiis- 
faction 


*  St.  John  XX.  28. 


t  St  Lnke  xxlv.  86. 


-4fr(ffir 


224 


ii 


\im 


'I'M' 


I! 


DOCTRINAL   CATECHISM. 


ARTICLE  I. 


ON     CONTaiTION. 


Q.  "What  is  contrition  ? 

A.  It  is  a  sorrow  and  a  detestation  for  sin  committed, 
with  a  firm  purpose  of  sinning  no  more. 

Q.  What  is  the  meaning  of  the  word  contrition  f 
A.  It  means  rending  ;  because  contrition,  when  it  is  true, 
rends  the  heart. 

Q.  What  does  contrition  comprise  ? 
A.  It  comprises  three  things. 

Q.  Which  is  the  fii-st? 

A.  Interior  sorrow. 

The  sorrow  must  be  interior ;  that  is  to  say,  in  the  heart 
and  soul,  not  merely  on  the  tongue,  in  the  eyes,  or  in  any 
outward  manifestation.  This  is  what  is  meant  by  interior 
contrition ;  and  it  is  only  just  that  contrition  should  be  felt 
in  the  heart  and  soul,  since  it  is  from  the  heart  and  soul 
that  sin  comes  forth. 

Q.  What  is  this  interior  contrition  ? 

A.  It  is  a  true  and  sincere  sorrow  for  having  offended 
God.  .      , 

Q.  How  great  should  this  sorrow  be  ? 

A.  It  should  be  greater  than  if  one  had  lost  a  kingdom. 

G)iisequently,  greater  than  when  one  has  lost  a  father,  a 
mother,  a  friend,  a  relation;  health  or  wealth;  because 
God  should  be  dearer  to  us  than  all  these  things ;  and  this 
is  what  is  meant  by  saying  that  contrition  must  be  sove- 
reign, 

Q.  What  is  meant  by  saying  that  it  must  be  supernatural  f 
A.  That  is,  that  it  must  be  excited  in  tne  heart  by  an  in- 
terior movement  of  the  Holy  Ghost. 

Q^  What  is  meant  by  saying  that  it  must  be  universal ! 

A.  That  is,  that  it  must  extend  over  all  mortal  sins,  with- 
out any  exception. 

If  there  were  even  one  mortal  sin  excepted,  we  could  not 
obtain  the  remission  of  any. 

What  is  said  of  the  sorroxo^  is  also  to  be  said  of  the 
detestation  and  the  Jirm  purpose. 


nil 


OP  THE  SACRAMENT  OF  PENANCE. 


225 


flitted, 
is  true, 


e  heart 
in  any 
interior 
be  felt 
md  soul 


)frended 


gdom. 
ither,  a 
because 

and  this 
36  sove- 


>y  an  in- 
ns, with- 
ould  not 
i  of  the 


Q.  Which  13  the  second  I 

A.  It  Is  the  detestation  of  the  sin  which  one  has  committed. 

Q.  What  is  this  detestation  ? 

A.  it  is  a  sovereign  hatred  of  sin, 

Q.  What  does  sovereign  mean  ? 
A.  It  means  without  an  equal. 

Q.  Why  must  we  have  a  sovereign  hatred  of  sin ! 

A.  Because  sin  is  the  greatest  of  all  evils. 

Of  all  the  evils  attendant  on  man,  war,  famine,  pestilence, 
or  any  other,  none  is  so  great  as  sin. 

It  is  sin  that  has  introduced  all  other  evils  into  the  world, 
and  will  be  the  cause  of  all  the  evils  of  eternity. 

It  is  sin  that  disfigures  our  soul,  rendering  it  like  unto  the 
devil,  and  more  hideous  than  the  most  hideous  death. 

It  is  sin  which  crucifies  Jesus  Christ  again  in  our  souls, 
and  banishes  the  Holy  Ghost.* 

Finally,  it  is  sin  which  debars  us  for  ever  from  heaven, 
and  casts  us  into  hell  for  all  eternity.  What  can,  then,  be 
more  hateful ! 

Q.  What  is  the  third  ? 

A.  It  is  the  firm  purpose. 

Q.  What  is  the  firm  purpose  ? 

A.  It  is  a  true  and  sincere  resolution  to  sin  no  more. 

It  is  not  a  desire,  a  wish,  or  merely  a  design,  but  a  firm 
resolution  to  sin  no  more. 

When  we  have  really  made  such  a  resolution,  if  we  saw 
death  on  one  side  and  sin  on  the  other,  and  that  we  were 
obliged  to  make  a  choice,  we  would  choose  to  die  rather 
than  to  offend  God. 

EXAMPLE. 

The  death  of  the  seven  Maccabees  and  many  glorious  martyrs.— 2  Mao,  vlL 

Q.  What  are  the  marks  of  the  firm  purpose  ? 
A.  1st.  A  change  of  life;  2d,  avoiding  the  occasions  of 
sin ;  3d,  endeavouring  to  overcome  ono*s  bad  habits. 

Q.  How  many  marks  are  there  ? 
A.  There  are  three. 

♦  Heb.  vL  6. 


riiJ*   ..-,  7.£JD« 


m 


I'iii 

[1 


"IF 

i'li 


226 


DOCTRINAL   CATEClilSM. 


It  is  leading  a  different  life  from  that  which  we  for- 


Q.  Which  la  the  first  ? 
A.  A  change  of  life. 

Q.  What  is  a  chauge  of  life  ? 

A. 
merly  led. 

If  we  were  proud,  we  must  be  humble ;  if  we  were  idle, 
disobedient,  or  addicted  to  lying,  we  must  become  industri- 
ous, obedient,  and  truthful.  If  we  were  intemperate,  or  in 
the  habit  of  swearing  or  of  calumniating  our  neighbor,  we 
must  become  temperate,  and  refrain  from  swearing,  or 
calumniating.  St.  Paul,  before  his  conversion,  was  the 
enemy  of  Jesus  Christ,  of  the  Gospel,  and  of  all  Christians  ; 
after  his  conversion,  he  is  the  apostle  of  Jesus  Christ,  the 
preacher  of  the  Gospel,  and  the  father  of  Christians.*  Behold 
what  is  meant  by  a  change  of  life! 

Q.  Wliat  is  the  secon  1  mark  ? 

A.  It  is  avoiding  the  occasion  of  sin. 

Q.  Why  must  those  occasions  be  avoided  ? 

A.  Because  they  do  not  fail  to  lead  us  back  into  sin. 

The  Holy  Ghost  has  said :  He  who  loves  the  danger  shall 
perish  in  it.f 

As  if  he  said,  "  You  are  resolved  to  sin  no  more,  but  you 
are  weak  ;  you  must,  therefore,  shun  all  places,  all  persons, 
and  all  things,  that  have  been  to  you  an  occasion  of  sin ; 
otherwise  you  shall  relapse  into  sin." 

St.  Peter  immediately  went  out  from  the  place  where  he 
had  sinned,  and  returned  there  no  more.J  This  is  the  ex- 
ample which  must  be  followed. 

Q.  What  is  the  third  mark  ? 

A.  Laboring  to  overcome  our  bad  habits. 

Q.  What  do  you  understand  by  bad  liabits  ? 

A.  I  understand  certain  predominant  sins  to  which  we  are 
the  most  inclined. 

In  one  person  it  is  anger,  in  another  intemperance ;  in  one 
slander,  in  another  sloth ;  in  one  vanity,  in  another  avarice. 

Q.  Why  must  we  labor  to  overcome  these  bad  habits  ? 
A.  Because  if  they  are  not  destroyed,  they  soon  lead  us 
back  into  sin. 


*  Acts  iz. 


♦  Eccl  Ui.  27. 


%  St.  Matt.  zxtL  75. 


4. 


OF  THE  BACRAMENT  OF  PENANCE. 


227 


efor- 

i  idle, 
iustri- 
,  or  in 
or,  we 
ng,  or 
as  the 
stians  •, 
ist,  the 
Behold 


sin. 
ger 


See  in  thclife  of  It  Jerome  all  that  he  undertook  in  order 
to  overcome  his  habitual  inclinations. 

Q.  What  is  the  coDdition  of  him  who  falls  again  into  sin  after  having 
been  once  converted  ? 

A.  He  is  in  a  worse  condition  than  he  was  before.* 

Q.  Why  is  his  last  state  worse  than  his  first  ? 

A.  1st.  Because  he  despises  all  the  mercies  of  the  Lord. 

What  can  be  more  insulting  to  God  ! 

2d.  Because  he  tramples  under  foot  the  blood  of  the  New 
Testamentf  by  the  bad  use  of  the  graces  received  in  the 
sacraments. 

3d.  Because  he  enters  anew  into  the  slavery  of  the  devil, 
and  this  slavery  is  still  more  dreadful  than  the  first. 

For,  that  of  the  true  proverb  hath  happened  to  them: 
The  dog  is  returned  to  his  own  vomit :  and  the  sow  that 
was  washed  to  her  wallowing  in  the  mire. J 

Q.  How  many  sorts  of  Contrition  are  there  ? 
A.  There  are  two  sorts :  the  one  perfect,  and  the  other 
imperfect,  which  is  called  Attrition. 

Sect.  I. —  On  Perfect  Contrition* 

Q.  What  is  perfect  Contrition  ? 

A.  it  is  a  sorrow  for  having  offended  God,  because  he  is 
supremely  good. 

Q.  What  is  it  that  excites  this  sorrow  ? 

A.  The  love  which  we  conceive  at  sight  of  the  sovereign 
goodness  of  God. 

The  sinner  then  attentively  considers  God  and  his  sover- 
eign goodness ;  he  finds  him  amiable,  he  loves  him,  and 
grieves  for  having  offended  him. 

The  penitent  Magdalen  bursts  into  tears  at  the  feet  of 
Jesus,  and  Jesus  says  to  Simon :  I  say  to  thee,  many  sins 
are  forgiven  her,  because  she  hath  loved  much.§  This  is  the 
model  of  perfect  contrition. 

We  see  the  same  manifested  in  the  person  of  David  and 
of  St.  Peter,  whose  tears  were  inexhaustible. 

Q.  What  does  this  love  operate  in  the  heart  ? 
A.  It  operates  a  true  change. 


*  St.  Matt.  xil.  45. 
t  Heb.  X.  29. 


2  Peter  11.  22. 
St.  Luke  vii.  4T. 


228 


DOCTRINAL   CATECHISM. 


. 


!l' 


' 


I'l  I 


Q.  How? 

A.  By  detaching  the  heart  from  sin  and  attaching  it  to 
God. 

Q.  What  is  thiia  change  called  f 

A.  It  is  called  conversion  or  Justification  f 

Conversion^  because  the  sinner  returns  to  God,  from 
whom  he  had  turned  away  to  attach  himself  to  sin. 

Justijication^  because  from  being  a  sinner,  be  becomes 
just. 

Q.  Is  there  any  true  conversion  without  this  change  I  ' 

A,  No ;  there  is  not,  and  cannot  be. 
It  is  for  us  to  beg  of  God  humbly  and  sincerely  that  ho 
may  give  us  that  love  which  changes  the  heart. 

Sect.  II. —  On  Attrition. 

Q.  What  is  attrition  ? 

A.  It  is  a  sorrow  for  having  offended  God,  through  the 
shame  of  having  committed  sin,  or  the  fear  of  receiving 
punishment. 

Q.  What  is  the  meaning  of  the  word  attrition? 
A.  It  means  imperfect  rending. 

Because  it  does  but  commence  to  rend  the  hciart,  whereas 
perfect  contrition  rends  it  entirely. 

Q.  What  801T0W  does  attrition  contain  ? 

A.  It  contains  sorrow  for  having  offended  God,  through 
the  shame  of  having  committed  sin,  or  the  fear  of  receiving 
punishment. 

Q.  What  is  it  that  excites  this  sorrow ! 

A.  The  shame  of  having  committed  sin,  or  the  fear  of 
being  punished  for  it. 

Q.  Are  that  shairte  and  that  fear  good  f 

A.  Yes,  when  they  are  founded  on  faith. 

For,  faith  teaches  us  that  nothing  is  more  shameful  in  the 
eyes  of  God  and  his  angels  than  to  commit  sin,  and  that  he 
who  commits  it  incurs  an  eternal  punishment,  if  his  sin  be 
of  the  number  of  those  which  are  called  mortal. 

Q.  Does  attrition  of  itself  justify  the  sinner  f 

A.  No ;  but  it  disposes  him  to  receive  the  grace  of  justi- 


OP  THE  SACRAMENT  OF  PENANCE. 


229 


fication  by  absolution,  in  which  the  efficacy  of  the  sacrament 
of  Penance  principally  consists. 

Q.  To  what  docs  attrition  dispose  the  sinner  ? 
A.  It  disposes  him  to  receive  the  grace  of  justificat'on 
Q.  What  is  the  gi-nce  of  justification  ? 

A.  h  is  that  which  renders  us  just,  because  it  puts  us  in 
the  state  of  grace. 

Q.  By  what  means  do  we  receive  this  giace  of  justification  f 
A.  By  absolution,  in  which  the  efficacy  of  the  sacrament 
of  Penance  chiefly  consists. 

Q.  Why  80? 
'   A.  Because  absolution  is  the  complement  of  the  perfection 
of  this  sacrament.     It  is  the  sentence  which  the  priest  pro- 
nounces over  the  penitent,  and  which  completes  his  justifica- 
tion, when  he  has  on  his  part  the  necessary  dispositions. 

Q.  What  are  the  dispositions  necessary  for  justification  ? 

A.  It  must,  firstly,  be  excited  in  the  heart  by  a  movement 
of  the  Holy  Ghost,  and  not  merely  by  a  natural  impulse ; 
secondly,  it  must  debar  the  will  from  sinning ;  thirdly,  it 
must  contain  the  hope  of  pardon. 

See -page  138,  the  dispositions  necessary  for  being  justified. 

Q.  What  is  the  first  disposition  ? 

A.  That  it  must  be  excited  in  the  heart  by  a  movement 
of  the  Holy  Ghost,  and  not  merely  by  a  natural  impulse. 

The  contrition  of  Saul  and  of  Antiochus  was  useless,  be- 
cause it  was  not  excited  in  the  heart  by  a  movement  of  the 
Holy  Ghost,  but  only  by  a  natural  impulse.* 

Q.  What  is  the  second  condition  ? 

A,  That  it  must  debar  the  will  from  sinning ;  which  in- 
cludes a  beginning  of  the  love  of  God,  because  it  is  only  the 
love  of  God  that  is  capable  of  changing  the  heart.  The 
general  assembly  of  the  clergy  of  France,  in  1700,  declares 
that  no  one  can  consider  himself  secure^  unless  in  the  two 
sacraments  of  Baptism  and  Penance,  {besides  the  acts  of  faith 
and  hope,)  he  begins  by  loving  God  as  the  source  of  all  jus- 
tice. 

Useless  contrition  of  Pharaoh  and  of  Simor  the  magician, 
because  it  did  not  debar  the  will  from  sinning. f 


'it    , 


*  1  Kings  XV. ;  2  Mac.  iz. 


20 


t  Exod.  ylL  and  foL  ;  Acts  viU. 


-f 


'J 


M 


I  I: 


lllil 


IP      i 


■J    i! 


"Ill  11! 

• :  I 


i 


230 


DOCTRINAL   CATECHISM. 


Q.  What  is  the  third  condition  t 

A.  That  it  must  contain  the  hope  of  pardon.  ' 

The  contrition  of  Cain  and  of  Judas  was  useless,  because 
it  did  not  contain  the  hope  of  pardon.*  i 

Q.  What  difference  is  there  between  perfect  contrition  and  attrition  I 
A.  1st.  The  one  is  caused  by  love,  and  the  other  by  shame 

or  fear.     2d.  The  one  justifies  the  sinner,  and  the  other  only 

disposes  him  for  justification. 

Q.  Which  is  preferable? 

A,  Perfect  contrition.  ' 


ARTICLE  II. 


ON   OONFBSSIOK. 


Q.  What  is  Confession  ? 

A.  It  is  an  accusation  of  all  one's  sins,  made  to  the  priest, 
in  order  to  obtain  absolution. 

Q.  Why  do  you  say  that  Confession  is  an  accusation  f 

A.  Because  the  sinner  therein  accuses  himself. 

If  we  do  not  now  accuse  ourselves,  the  devil  shall  one 
day  accuse  us.  By  accusing  ourselves  now  we  shall  obtain 
pardon  ;  but  if  we  wait  till  the  devils  accuse  us,  there  will 
be  no  pardon  for  us. 

There  must,  therefore,  be  neither  excuse  nor  prevarica- 
tion in  our  accusation,  but  simplicity,  candor,  and  sincerity. 

Q.  Why  do  you  say  that  it  is  an  accusation  of  all  one's  sins  ? 

A.  Because  it  would  be  a  great  evil  to  conceal  even  one 
mortal  sin. 

It  is  necessary  to  confess  every  mortal  sin,  because  one 
cannot  be  remitted  without  the  other. 

With  regard  to  venial  sins,  although  there  is  not  the  same 
obligation,  yet  it  is  good  to  confess  them  all,  the  better  to 
manifest  the  state  of  the  soul,  and  also  because  one  might 
easily  be  mistaken  by  regarding  as  venial  what  might  be 
mortal. 


*  Qen.  iv. ;  8t.  Matt  zxtU. 


>3 


OF  THE  SACRAMENT  OF  PENANCE. 


231 


I   Q.  Wliy  do  you  say  that  it  ia  an  accusatioD  of  one's  sins  f 

A.  Because  wc  are  only  to  confess  our  own  sins,  and  not 
those  of  otliers. 

We  are  to  accuse  ourselves  so  as  not  to  make  known  the 
sins  of  another  without  necessity,  and  then  to  choose  a  con- 
fessor, if  possible,  who  knows  nothing  of  the  person  of 
whom  we  have  to  speak. 

Q.  Why  do  you  say  that  it  is  an  accusation  of  sins  ? 

A.  Because  we  are  only  to  tell  the  evil  that  we  have 
done. 

In  confession,  we  are  not  to  speak  of  our  virtues,  or  our 
good  works,  or  any  other  matter  ;  we  are  only  to  speak  of 
our  sins,  and  that  clearly,  precisely,  and  in  as  few  words  as 
possible.  It  is  not  necessary  to  repeat  At  every  sin : 
Father,  I  accuse  myself;  it  is  enough  to  say  it  at  the  begin- 
ning, then  say :  1  have  done  such  a  thing  so  many  times, 
without  waiting  to  be  asked.  If  we  want  to  ask  advice  on 
any  subject,  we  must  wait  till  after  confession. 

Q.  To  whom  must  this  accusation  be  made  ? 

A.  It  must  be  made  to  a  priest,  because  it  is  only  priests 
who  are  empowered  to  hear  it.  Jesus  Christ  gave  this 
power  to  his  apostles,  who  have  transmitted  it  to  them.* 

Q.  Why  must  this  accusation  be  made  to  the  priest  ? 

A.  In  order  to  obtain  absolution.  What  sweetness ! 
what  goodness  !  what  mercy  on  the  part  of  God  !  Men  are 
placed  before  earthly  judges  to  be  condemned  j  before  the 
priest,  to  be  absolved ! 

Q.  What  is  the  virtue  of  absolution  ? 

A.  It  is  that  of  effacing  sin  and  remitting  eternal  punish- 
ment, lie  who  would  attentively  consider  this  virtue,  must 
needs  be  moved  to  make  a  good  confession. 

,    Q.  Who  are  worthy  of  this  absolution  ? 
A.  They  who  are  well  disposed. 

Q.  When  aie  we  well  disposed  ? 

A.  When  we  give  proofs  of  a  true  and  sincere  conversion. 

When  we  have  a  true  sorrow  for  having  offended  God, 
a  true  detestation  of  sin,  and  a  true  purpose  of  sinning  no 
more,  with  a  resolution  to  make  satisfaction  to  God  and  our 


M 


*  St  John  XX.  28. 


332 


DOCTRINAL    CATECIII8M. 


ii 


neighbor ;  these  arc  the  unfailing  proofs  of  a  sincere  con- 
version. 

Q.  Who  ai'c  unworthy  of  absolution? 

A.  They  who  arc  ill-disposed. 

Q.  Wh«n  arc  they  ill-disposed  ? 

A.  When  they  do  not  give  proof  of  a  true  and  sincere 
conversion. 

Q.  Who  are  those  persons ! 

A.  1st.  They  who  are  ignorant  of  the  truths  essential  to 
salvation. 

2d.  They  who  have  neither  contrition  nor  firm  purpose. 

3d.  They  who  often  fall  iatotho  same  mortal  sinp. 

4th.  They  who  will  not  give  up  the  immediate  occasions 
of  sin. 

5th.  They  who  refuse  to  forgive  or  make  restitution. 

Such  arc  all  those  who  keep  bad  books,  dangerous  songs, 
immodest  pictures,  and  also  women  and  girls  who  dress  in 
an  immodest  manner. 

Q.  How  arc  they  to  act  whose  dispositions  appear  doubtful? 

A.  They  ought,  by  the  advice  of  their  confessor,  to  take 
time  to  render  those  dispositions  certain. 

And,  in  the  mean  time,  to  make  use  of  all  those  means 
prescribed  by  their  confessor. 

Q.  W  hy  are  all  those  things  to  be  observed  ? 

A.  To  the  end  that  the  penitent  may  not  render  himself 
guilty  of  receiving  absjolution  badly. 

Nothing  is  more  to  be  feared  than  this;  because  it  would 
render  the  sinner  guilty  of  the  profanation  of  a  sacrament 
which  applies  to  us  the  merits  of  the  blood  of  Jesus  Christ. 

Q.  How  must  we  declare  our  sins  ? 

A.  We  must  declare  their  number,  their  different  quali- 
ties, and  the  considerable  circumstances  connected  with 
each. 

Q.  What  is  meant  by  their  number  ? 

A.  It  means  the  number  of  times  that  ench  sin  has  been 
committed.  For  instance,  if  one  has  lied  ien  times,  it  is 
not  enough  to  say :  I  have  lied ;  but  it  is  necessary  to  add  : 
ten  times,  and  so  on  with  other  sins. 

If,  after  a  careful  examination,  we  cannot  precisely  tell 
the  number  we  must  tell  it  as  nearly  as  we  can. 


T 


OF  THK  SACRAMENT  OF  PENANCE. 


233 


Q.  Whftt  is  meant  by  their  different  qualities  f 

A.  The  dirtl'i-ent  kinds  of  the  same  sin. 

For  instance,  there  are  four  kinds  of  swearing:  simple 
swearing,  wiien  one  swears  with  trutlj,  hut  without  neces- 
sity ;  swearing  contrary  to  the  truth,  which  is  called  per* 
jvrif ;  swearing  against  God,  which  is  called  blasphemy ; 
and  swearing  by  wishing  evil  t<»  one's  self  or  others,  which 
is  called  imprecation  or  malediction.  In  this  case,  it  is  not 
suflicient  to  say  :  I  have  sworn  so  many  times,  hut  also 
what  kind  of  swearing,  and  so  on  with  the  other  sins  which 
arc  divided  into  several  kinds. 

Q.  What  is  meant  by  the  considerable  circumstances  f 
A,  Those  circumstances  which  render  the  sin  consider- 
ably greater. 

For  instance,  if  one  has  taken  fj'om  another  twenty  dollars, 
it  is  (I  greater  sin  than  if  they  took  only  six ;  and  if  those 
twenty  dollars  were  taken  from  a  poor  man,  it  is  a  greater 
sill  than  if  they  were  taken  from  a  rich  man.  It  is,  there- 
fore, necessary  to  mention  those  circumstances  which  much 
increase  the  sin,  and  so  with  tho  others. 

Q.  \»  it  necessary  to  declare  them  all  ? 

A.  Yes  ;  if  one  wilfully  conceals  any  mortal  sin,  they  do 
not  receive  the  remission  of  their  sins,  and  moreover  com- 
mit a  sacrilege. 

Q.  Why  do  they  not  receive  the  remission  of  their  sins  f 

A.  Because  mortal  sins  cannot  be  remitted  the  one  with- 
out the  other. 

The  sin  which  is  concealed  is  not  remitted ;  so  neither 
can  the  others  be  remitted. 

Q.  What  happens  to  those  who  wilfully  conceal  any  mortal  sin? 
A.  1st.  They  do  not  receive  the  remission  of  their  sins. 
2d.  They  commit  a  sacrilege. 

Q.  Why  do  they  commit  a  sacrilege  ? 

A.  Because  they  profane  the  sacrament  which  they  re- 
ceive. 

Hence,  their  confession  serves  only  to  add  a  sacrilege  to 
their  sins.  It  would  be  better  never  to  confess,  than  to  con- 
fess in  that  way.  This  misfortune  befalls  the  sinner  as  often 
as  he  wilfully  conceals  a  mortal  sin,  either  of  thought  or 
desire,  word,  deed,  or  omission. 

20* 


■■f^ 


mm 


'i. 


234 


DOCTRINAL    CATECHISM. 


Ml 


f,< 


m, 


i:.: 


To  avoid  this  misfortune,  it  is  necessary  : 

1st.  To  choose  a  confessor  in  whom  they  may  have  entire 
confidence. 

2d.  To  remember  that  God  will  publish  before  the  whole 
world,  at  the  day  of  judgment,  the  sins  which  are  hidden  in 
confession.  ^ 

Q.  In  how  many  ways  are  sins  wilfully  withheld  in  confession  ? 
^.  In  four  ways:    1st,   through  neglect;   2d,   through 
shame  ;  3d,  through  fear ;  4th,  through  malice. 

Q.  How  are  they  withheld  through  neglect  ? 

A.  By  not  maUing  the  examination  of  conscience  with  the 
necessary  care  and  attention. 

As  the  matter  is  one  of  the  utmost  importance,  too  much 
care  and  attention  cannot  be  given  to  it. 

Q  How  are  they  with'  eld  through  eh  ime  ? 

A.  When  shame  prevents  the  sinner  from  declaring  them. 

The  shame  will  be  much  greater  when  the  sinner  shall 
have  to  appear  before  Jesus  Christ  at  the  hour  of  death,  and 
at  the  last  judgment,  in  the  presence  of  men  and  angels. 

We  should  commence  by  telling  those  which  we  are  most 
unwilling  to  tell. 

Q.  How  are  they  withheld  through  fear  ? 

A.  When  they  are  retained  through  fear  of  what  the  con- 
fessor may  think. 

And  what  cause  is  there  for  fear  1  If  the  confessor  be  a 
judge,  he  is  a  judge  of  clemency  and  of  goodness ;  and  he 
is  11  kewise  a  compassionate  father  and  a  charitable  physician. 

Moreover,  he  is  strictly  bound  to  secrecy,  under  penalties 
so  rigorous,  that  there  is  nothing;,  to  fear. 

It  may  be  further  necessary  to  observe,  that  if  any  one, 
being  near  a  confessional,  should  chance  to  hear  any  thing 
of  the  confession,  he  is  likewise  bound  to  keep  it  secret. 

So  it  is  with  any  one  who  might  find  a  confession  written; 
if  any  portion  of  it  were  read  inadvertently,  it  would  be 
very  wrong  to  continue  reading  it  deliberately. 

Q.  How  are  sins  withheld  through  malice  ? 

A.  When  they  are  knowingly  and  wilfully  concealed. 

The  priest  indeed  says  to  those  deceitful  penitents :  I 
absolve  you  ;  but  Jesus  Christ  says  to  them :  I  condemn 
you.     The  priest  says :  I  open  heaven  to  you  ;  but  Jesus 


OF  THE  SACRAMENT  OF  PENANCE. 


235 


itire 

hole 
m  in 

I 
■ough 

ththe 
much 


them. 
r  shall 
th,  and 
els. 
•e  most 


ihe  Con- 
or be  a 
and  he 
ysician. 
enalties 


>aled. 
itents:  I 
condemn 
)ut  Jesus 


Christ  says  :  I  open  hell  to  you.     The  priest  says  :  Go  in 
peace ;  but  Jesus  Christ  says  :  Go  with  my  curse. 

When  there  is  neither  neglect,  nor  shame,  nor  fear,  nor 
malice,  the  penitent  is  not  guilty,  and  he  receives  the  re- 
mission of  the  sins  forgotten,  as  well  as  those  which  he  has 
confessed;  always  on  condition  that  he  accuse  himself  of 
them  as  soon  as  he  remembers  them,  at  farthest,  at  his  next 
confession. 

Q.  What  is  necessary  to  be  done,  in  order  to  obtmn  an  exact  knowl- 
edge of  all  one's  sins  ? 

A.  We  must  examine  ourselves  on  the  commandments 
of  God  and  of  the  Church,  and  consider  what  sins  we  have 
committed  against  each. 

Q.  On  what  are  we  to  examine  ourselves  f 

A.  On  the  commandments  of  God  and  of  the  Church. 

Q.  Why? 

A.  To  consider  what  sins  we  have  committed  against 
each :  whether  by  thought  or  desire,  word,  deed,  or  omis- 
sion. 

Wo  may  also  go  through  the  seven  capital  sms. 

It  is,  moreover,  necessary  to  examine  ourselves  on  the 
particular  obligations  of  the  state  in  which  we  are  engaged. 

Parents  owe  to  their  children  love,  education,  instruction, 
good  example,  and  correction.  Chi  Id  ren  owe  to  their  parents 
love,  respect,  obedience,  and  assistance ;  so  on  with  the 
others. 

In  order  to  find  out  these  sins,  it  is  only  necessary  to  re- 
view one's  daily  occupations,  the  places  where  we  have  been, 
and  the  persons  with  whom  one  has  associated. 

One  may  also  make  use  of  a  book  of  examination ;  and 
if  they  distrust  their  memory,  they  can  write. 

Q.  How  is  it  necessary  to  exa"iine  one's  self  ? 

A.  With  much  care  and  attention. 

Q.  What  must  be  done,  in  order  to  make  a  proper  examination  t 

A.  1st.  To  retire  to  a  private  place,  away  from  noise  and 
bustle. 

2d.  To  implore  the  lights  of  the  Holy  Ghost. 

3d.  To  reflect  that  this  examination  may  be  the  last  we 
shall  live  to  make. 

4th.  To  give  it  the  necessary  time  and  attention. 


Km  'I' 
hm  .'I 


I  ;:;ii 


!yii 


i  ;; 


:li 


..      DOCTRINAL    CATECHISM. 

f.  With  these  precautions,  and  the  habit  of  examining  one*s 
self  every  evening,  and  confessing  at  least  once  a  month, 
the  examination  before  confession  becomes  easy. 

Q.  Is  the  confession  of  veDlal  sins  absolutely  necessary  } 
A.  No ;  but  it  is  very  useful,  and  the  absolution  received 
for  them  gives  an  increase  of  grace. 

Q.  Why  is  the  confession  of  venial  sins  not  absolutely  necessaiy  f 
A.  Because  they  may  be  remitted  by  other  means. 

'^  Q.  By  what  means ? 

A.  1st.  By  an  act  of  contrition,  or  an  act  of  charity. 

Without  a  motion  of  grace  or  of  charity,  these  sins  can- 
not be  remitted. 

When  we  perfectly  love  God,  we  hate  all  that  is  dis- 
pleasing to  him. 

2d.  By  the  recitation  of  the  Conjiteor. 

We  therein  confess  our  sins  in  general,  and  strike  our 
breast,  because  we  are  sorry  for  having  committed  sin. 
This  is  the  reason  why  the  Church  causes  it  to  be  recited  at 
Prime  and  Complin,  and  at  the  beginning  of  Mass. 

3d.  By  the  repetition  of  the  Lord's  Prayer. 

Because  in  it  there  are  found  those  words :  Forgive  us 
our  trespasses,  as  we  forgive  those  who  trespass  against  us. 
We  should  always  repeat  those  words  with  a  heart  full  of 
compunction.* 

4th.  By  prayer,  alms,  and  fasting. 

What  St.  Augustine  calls  a  daily  penance  for  our  daily 
sins.f 

We  are,  therefore,  to  pray,  to  give  alms,  and  to  fast, 
with  the  intention  of  expiating  our  daily  faults  by  penance. 
;  5th.  By  the  holy  us*?  of  blessed  bread  and  holy  water. 

The  Church,  in  blessing  these,  begs  that  the  faithful  who 
make  a  holy  use  of  them,  may  be  purified,  receiving  health 
both  of  soul  and  body.  They  are,  therefore,  to  be  used  with 
piety  and  respect. 

6th.  By  the  blessing  of  bishops,  and  even  of  priests. 
When  we  humble  ourselves,  heart  and  mind,  because  of  our 
sins,  before  those  who  are  the  representatives  of  Jesus 
Christ. 


i 


I 

i 


♦  St.  Aug.  Ep.  103;  Horn.  ult.  Inter.  50. 


tIbM. 


OP  THE  SACRAMENT  OP  PENANCE. 


237 


nth, 


:ved 

rt 

can- 
j  dis- 


e  our 
i  sin. 
ted  at 


ive  us 
nst  us. 
full  of 


daily 

to  fast, 
enance. 
ater. 
ful  who 
health 
sed  with 


priests. 
56  of  our 
of  Jesus 


Q.  Do  these  means  exclude  the  confeasion  of  venial  sins  t 
.    A.  No;  on  the  contrary,  it  is  always  profitable. 

Q.  Why? 

A.  Because  the  absolution  which  we  receive  for  them 
gives  us  a  fresh  supply  of  grace. 

Q.  What  does  that  gi'ace  operate  in  us  ? 

A.  It  effaces  those  sins. 

We  are  to  bring  to  ihe  confession  of  venial  sins  a  true 
contrition,  including  a  true  sorrow,  a  true  detestation,  with 
a  true  and  firm  purpose;  otherwise  the  sacrament  would  be 
null  and  void,  and  would  render  us  guilty.  Hence  it  is  that 
those  who  have  only  venial  sins  to  confess  cannot  be  too 
careful. 

Q.  How  many  sorts  of  confession  are  there  ? 
A.  There  are  two  sorts :  public  confession,  and  secret  or 
auricular  confession. 

Q.  What  is  public  confession? 

A,  That  which  was  in  use  in  the  days  of  public  penance. 
It  was  made  aloud  in  the  church,  in  presence  of  all  the 
faithful. 

Q.  What  is  secret  or  auricular  confession  ? 

A.  It  is  divided  into  particular  and  general  confession, 

Q.  What  is  the  particular  confession  ? 

A.  It  is  a  confession  of  the  sin  committed  since  the  last 
confession  made. 

Q.  What  is  the  general  confeasion  ? 

A.  It  is  a  confession  of  all  the  sins  of  one's  whole  life, 
from  the  first  moment  of  the  use  of  reason  till  the  time  of 
its  being  made. 

All  one's  sins  are  then  to  be  told  whether  they  had  been 
already  confessed  or  not. 

When  sins  ai;e  then  remembered  which  were  never  be- 
fore confessed,  it  is  necessary  to  apprise  the  confessor 
thereof,  and  tell  him  the  reason  why  they  were  not  con- 
fessed. 

The  particular  confession  is  to  be  first  made,  in  order  that 
the  confessor  may  know  the  present  state  of  the  conscience. 

Q.  When  is  it  proper  to  make  a  general  confession  ? 

A.  When  one  knouts  or  doubts  that  he  may  b.        made 


238 


DOCTRINAL   CATECHISM. 


if'«i|| 


Ijilli 


"I 


ill! 


some  bad  confessions.  Then  the  general  confession ;  or,  at 
least,  a  review  is  necessary,  in  order  to  place  the  conscience 
in  a  good  state. 

Q.  When  is  it  necessary  to  make  a  geoeral  confession! 
A.  1st.  Before  the  first  communion.      ,:  ,  s    a 

2d.  Before  making  choice  of  a  state.  .       ■.    ■ 

3cl.  At  the  end  of  life. 

Q.  Why  before  the  first  communion  1  ,  ;     -         f 

A.  In  order  to  make  a  better  preparation. 

Besides,  there  is  reason  to  fear  for  the  confessions  made 
before  that  time.  •.    .  ,i 

Q.  Why  before  making  choice  of  a  state ! 

A.  To  draw  down  the  lights  and  blessings  of  which  one 
has  need. 

Q.  Why  at  the  end  of  life  ? 

A.  In  order  to  prepare  one's  self  for  a  happy  death.    . , 

On  the  manner  of  Confessing. 

Q.  What  is  to  be  done,  when  one  is  prepared  for  confession  ? 

A.  They  are  then  to  go  to  the  church.  There  must  be 
nothing  careless  or  negligent  in  the  dress  or  outward  appear- 
ance :  the  sacrament  demands  that  respect  and  attention. 

Q.  What  is  the  first  thing  to  be  done  ? 

A.  To  humble  ourselves  before  God,  and  beg  of  him  the 
grace  to  make  a  good  confession  ;  we  are  then  to  ask  the 
Blessed  Virgin  and  our  good  angel  to  assist  us. 

Q.-  In  what  posture  are  we  to  confess  ? 

^.  In  a  kneeling  posture,  the  eyes  cast  down  and  the 
hands  joined ;  the  gloves  are  to  be  taken  off,  as  also  the 
muff,  sword,  (if  there  be  one,)  &;c. 

Q.  How  miwt  we  commence  ? 

A.  By  making  the  sign  of  the  cross,  asking  the  confessor's 
blessing,  and  reciting  the  Conjiteor  as  far  as.  the  mea  culpa^ 
either  in  Latin  or  one's  own  tongue,  remaining  bowed  down 
all  the  time. 

The  formula  for  asking  the  blessing  is:  Benedic  mihi^ 
Pater,  quia  peccavi  ;  or,  Bless  me,  Father,  for  I  have  sinned. 

During  the  confession,  we  are  to  give  no  other  name  to 
the  confessor  than  that  oi  father  :  that  being  a  name  which 
inspires  confidence.     It  is  also  necessary  to  turn  so  as  not 


!J     r 


OF  THE  SACRAMENT  OF  FENANCE. 


239 


)r,  at 
ienoe 


made 
ch  one 


nust  be 
appear- 
iition. 

him  the 
1  ask  the 


and  the 
also  the 


>nfessor'9 
tea  culpa^ 
red  down 

'die  mihif 
ve  sinned. 
r  name  to 
^me  which 
so  as  not 


to  face  the  confessor,  and  to  put  one's  head  so  near  as  not 
to  be  heard  by  any  one. 

Q.  How  must  the  confessor  be  considered  ? 

A.  As  though  he  were  Jesus  Christ  himself. 

Q.  Why? 

A.  Because  he  holds  his  place. 

Q.  What  is  the  first  thing  to  be  told  him  ?  ' 

A.  1st.  The  time  of  our  last  confession ;  2d,  whether  we 
then  received  absolution ;  3d,  whether  we  performed  the 
penance  imposed  upon  us. 

Q,  By  what  sins  are  we  to  commence  ? 

A.  By  those  which  we  have  the  greatest  reluctance  to 
tell ;  and  then  all  the  sins  that  we  can  remember,  taking 
care  to  mention  their  number,  their  different  qualities,  and 
the  considerable  circumstances  connected  with  each. 

Q.  What  are  we  to  say  at  the  end  ? 

A.  "  And  I  also  accuse  myself  generally  of  all  the  other 
sins  which  I  may  have  committed,  and  do  not  remember ; 
I  beg  God's  pardon  for  them,  I  am  sorry  for  them,  and  am 
resolved  to  sin  no  more,  with  the  help  of  God's  grace : 
I  ask  penance  and  absolution  from  you,  father,"  then  finish 
the  Cotifiteor,  bowing  down. 

Q.  How  are  we  to  receive  the  advice  of  our  confessor  ? 

A.  We  must  receive  it  with  great  respect:  hearing  him 
as  though  it  were  Jesus  Christ  himself,  in  whose  name  he 
^peaks  to  us. 

Q.  How  are  we  to  receive  our  penance  I 

A.  We  must  receive  it  with  great  submission ;  and  when 
the  confessor  thinks  fit  to  put  off  giving  us  absolution,  we 
must  humbly  acquiesce,  knowing  that  he  has  only  our  own 
good  in  view ;  and  we  are  to  do  exactly  what  he  tells  us, 
in  order  to  render  ourselves  worthy  of  it. 

Q.  How  are  wc  to  receive  absolution  ? 

A.  We  are  to  receive  it  in  all  humility,  and  wholly  pene- 
trated with  sorrow  for  our  sins. 

Q.  What  are  we  to  think  of,  in  order  to  excite  in  our  minds  a  greater 
detestation  of  sin  ? 

A.  We  are  to  think  that  we  are  at  the  foot  of  the  cross 
of  Christ,  and  that  his  precious  blood  is  flowing  to  wash 
away  our  sins. 


'  iWr^- 


il'l'll 


i    li 


240 


DOCnilNAL   CATECHISM. 


Q.  It  is  iioi  ii.v  u;^Ii,  then,  to  pronounce  an  act  of  contrition  f 
A.  No ;  unless  the  heart  pronounces  it  as  well  as  tho 
mouth. 

Q.  What  are  we  to  do  on  going  from  the  confessional  I 
A.  Wc  are  to  prostrate  ourselves  before  Jesus  in  the 
holy  sacrament. 

Q.  Why? 

A.  1st.  To  thank  him  for  the  grace  just  received. 
2cl.  To  make  new  protestations  of  fidelity  to  him. 
3d.  To  reflect  on  the  advice  of  our  confessor  and  engrave 
it  on  our  heart. 

Q.  When  and  how  are  we  to  accomplish  our  penance  f 
A.  As  soon  and  as  faithfully  as  we  possibly  can. 

Q.  Is  it  proper  to  epeak  to  any  one  of  our  penance  or  of  what  our 
confessor  has  told  us  ? 

A.  No  ;  we  must  be  careful  not  to  speak  of  any  thing  that 
passes  at  confession. 


1 1 


II 


;;>:i:|jil!' 


ARTICLE   III. 


ON      BATISFAOTIOM. 


Q.  What  is  satisfaction  ? 

A.  It  is  a  reparation  due  to  God  and  our  neighbor  for  the 
injury  done  them. 

Q.  When  do  we  do  an  injury  to  God  ? 

A.  When  we  disobey  his  commandments.  It  is  a  griev- 
ous injury  to  resist  so  high  an  authority. 

See  how  he  punished  the  first  disobedience  of  our  first 
parents. 

We  would  not  dare  to  disobey  our  earthly  rulers  before 
their  face,  and  yet  we  dare  to  disobey  God  before  his  face. 
What  blind  temerity ! 

Q.  When  do  we  injure  our  neighbor  ? 

A.  When  we  do  him  any  wrong,  either  in  his  person,  his 
honor,  or  his  wealth. 

Q.  On  what  condition  do  we  obtain  the  remission  of  our  sina! 

A,  On  condition  that  we  repair  tho  injury  we  have  done. 


OF  THE  BACRAMENT  OF  PENANCE. 


241 


s  tho 
n  the 


[igrave 


^bat  our 
ing  that 


r  for  the 


Any  one  v,ho  has  not  this  intention,  cannot  obtain  forgive- 
ness. 

Q.  What  is  this  reparation  called  f 

A.  It  is  called  satisfaction :  and  it  is  the  third  part  of  th^ 
Bacrament  of  Penance. 

EXAMPLE. 
Of  the  three  flcoarges  proposed  to  David.— 2  Kings  zzlr. 

Q.  Are  we  obliged  to  satisfy  God  after  i^'ir  sins  are  lorgiven  f 

A,  Yes;  for  although  the  eternal  penalty  is  remitted  by 

absolution,  there  is  usually  a  temporal  punishment  to  be 

undergone  either  in  this  life  o:'  the  other. 

Q.  What  punishment  is  remitted,  together  with  the  an,  by  absolution  t 
A.  The  eternal  punishment. 

Q.  What  is  the  etoraftl  punishment ! 

A.  It  is  a  punishment  endured  in  hell  for  all  eternity. 

Q.  What  punishment  usually  remains  to  be  undergone  after  the  eter- 
nal punishment  is  remitted  ? 

Jl.  There  usually  remains  a  temporal  punishment. 

Q.  What  is  a  temporal  punishment  ? 

A.  It  is  a  penalty  which  lasts  but  for  a  time,  and  must 
be  undergone  either  in  this  life  or  the  other. 

In  this  life,  by  works  of  penance ;  or  in  the  other,  by  the 
rigorous  pains  of  purgatory.  I  say  rigorous,  because, 
according  to  tho  holy  fathers,  they  surpass  all  the  pains  of 
this  life. 

Q.  Why  do  you  say  this  punishment  usually  remains  f 
A.  To  make  it  understood  that  it  does  not  always  re- 
main. 

Q.  When  is  it  that  it  does  not  remain  ? 

A.  "When  the  fervor  and  contrition  of  the  penitent  are 
great.  Such  was  the  case  with  Magdalen,  whose  sins  our 
Lord  entirely  remitted  without  imposing  any  penance  upon 
her,  because  she  had  loved  much.* 

Q.  How  do  we  satisfy  Gwl  ? 

A,  By  the  works  of  penance  which  we  accomplish  through 


•  8t  Luke  y\\.  4T. 

21 


242 


DOCTRINAL   CATECHISM. 


the  grace  of  Jesus  Christ,  in  whom  we  live,  merit,  and 
satisfy. 

Q.  What  do  you  understand  by  works  of  penance  ? 

A,  I  understand  painful  and  mortifying  works. 

In  proportion  as  we  have  tasted  the  pleasure  of  sin,  so 
ought  we  to  feel  the  pain  thereof;  otherwise  the  penanoe 
is  not  proportioned  to  the  sin. 

Q.  Do  we  satisfy  God  by  painful  and  mortifying  works  I 

A,  Yes ;  when  we  accomplish  them  by  the  grace  of  Jesus 
Christ. 

Q.  Why  by  the  grace  of  Jesus  Christ  f 

A.  Because  it  is  in  Jesus  Christ  that  we  live,  merit,  and 
satisfy. 

Q.  What  is  meant  by  that  ? 

A.  That  without  Jesus  Christ,  we  can  neither  live,  merit, 
nor  satisfy. 

Thus,  all  our  satisfactions  derive  their  value  from  Jesus 
Christ,  and  without  Jesus  Christ,  they  would  be  of  no  value 
before  God. 

So  far,  then,  from  our  satisfactions  detracting  from  the 
satisfaction  of  Jesus  Christ,  they  do  but  enhance  its  value, 
since  they  derive  all  their  efficacy  from  it, 

Q.  What  are  the  works  of  penance ! 

A.  They  are  those  which  are  imposed  by  the  priest : 
principally  prayer,  fasting,  and  alms-deeds.  r 

Q.  By  whom  must  the  works  of  penance  be  imposed  ?  .  I 

A.  They  must  be  imposed  by  the  priest. 

Q.  Why? 

A.  Because  they  make  part  of  the  sacrament  of  Penance. 
If  they  were  not  imposed  by  the  priest,  they  would  no 
longer  make  part  of  it,  they  would  no  longer  have  the  same 
virtue,  which  is  to  operate,  by  themselves,  the  remission  of 
sin. 

Q.  Have  not  those  penances  which  we  impose  on  ourselves,  or  which 
come  in  any  other  way,  the  same  virtue  ? 
A.  No ;  they  have  not. 

Q.  Why? 

A.  Because  they  do  not  make  part  of  the  sacrament  of 
Penance. 

Q.  Wliat  virtue  have  they  ? 

A.  That  which  is  given  to  them  by  the  patience  where- 


OF  THE  SACRAMENT  OF  PENANCE. 


243 


with  they  are  endured ;  provided  that  that  patience  bo 
Christian  and  in  imitation  of  that  of  Jesus  Christ  and  the 
saints.         ' 

:    Q.  What  are  the  works  of  pc^/xnce  chiefly  imposed  on  us  by  the 
priest  f 

A.  Prayer,  fasting,  and  alms-deeds. 

Q.  WImt  is  understood  by  prayer  ? 

A.  1st.  All  mental  and  vocal  prayer;  2d,  assisting  at  the 
holy  sac'-ifice  ;  3d,  assisting  at  any  of  the  divine  offices ; 
4th,  spiritual  reading ;  5th,  offering  to  God  all  our  actions 
and  all  our  sufferings  ;  6th,  meditation  on  the  sacred  truths, 
and  elevation  of  the  heart  to  God. 

Q.  What  is  undei-stood  by  fasting  ? 

A.  1st.  All  the  retrenchment  of  food,  comfort,  or  pleas- 
ure ;  2d,  all  maceration  of  the  flesh,  haircloth,  sackcloth, 
discipline,  lying  on  the  hard  floor,  &;c. ;  3d,  all  mortifica- 
tion of  the  mind  ;  rebukes,  humiliations,  and  contradictions 
patiently  endured  for  God's  sake,  the  renouncement  of  our 
own  judgment  and  of  our  own  will. 

Q.  What  is  understood  by  alms  ? 

A.  Ail  the  spiritual  and  corporal  works  of  mercy. 

Q.  What  are  the  spiritual  works  of  mercy  ? 

A.  1st.  To  admonish  sinners ;  2d,  to  instruct  the  igno. 
rant ;  3d,  to  give  good  counsel ;  4th,  to  comfort  the  afHicted ; 
5th,  to  bear  patiently  with  the  troublesome  ;  6th,  to  pardon 
injuries ;  7th,  to  pray  for  the  living  and  the  dead,  and  for 
those  who  persecute  us. 

Q.  What  are  the  corporal  works  of  mercy  ? 

A.  1st.  To  feed  the  hungry ;  2d,  to  give  drink  to  the 
thirsty ;  3d,  to  harbor  strangers ;  4th,  to  clothe  the  naked  ; 
5th,  to  visit  the  sick  and  those  who  are  in  prison ;  6th,  to 
ransom  prisoners ;  7th,  to  bury  the  dead. 


EXAMPLE. 
Penanco  of  the  Ninivitea.— ./"onaa  iiL 


Q.  Are  we  bound  to  make  satisfaction 4»  our  neighbor? 
A.  Yes ;  we  are  bound  to  repair  the  injury  we  have  done 
him,  either  in  his  person,  character,  or  fortune. 

Q.  How  do  we  injm'e  our  neighbor  in  his  person  ? 
A.  By  abusing  him  either  by  word  or  deed. 


244 


DOCTRINAL    CATECHISM. 


Q.  To  what  satisfaction  are  we  tlien  bound  t 

A.  1st.  If  we  have  abused  him  by  words,  M'e  must  ask 
his  pardon.  St.  Paul  excuses  himself  before  the  high 
priest*  If  we  have  abused  him  by  action,  we  must  see 
that  his  wounds  or  bruises  be  properly  attended  to,  and 
that  he  be  provided  with  the  necessary  aliments. 

Q.  How  do  we  injure  our  neighbor  in  his  honor ! 

A.  By  depriving  him  of  it,  either  by  slander  or  calumny. 

Q.  To  what  restitution  are  we  then  obliged  ? 

A.  We  are  obliged  to  repair  the  wrong  we  have  done 
him.  ';*c 

One  has  perhaps  hindered  a  merchant  from  selling  his 
merchandise,  a  mechanic  from  getting  employment,  a  young 
woman  from  being  settled  in  the  world,  and  so  on  with  the 
others.  It  is  not  enough,  in  these  cases,  to  repair  the  rep- 
utation thus  injured,  we  are  also  bound  to  make  restitu- 
tion  for  the  injury  we  have  done.  -',■   .\-- 

Q.  How  do  we  injure  oui*  neighbor  in  his  fortune  ? 

A.  Either  by  taking  from  him  what  is  his,  or  retaining  it 
unjustly. 

Q.  What  satisfaction  are  we  bound  to  make  ? 

A.  We  are  bound  to  make  restitution  of  all  that  we  have 
thus  taken  or  retained  ;f  and  even  for  whatever  loss  they 
may  have  thereby  sustained  :  without  these  three  sorts  of 
satisfaction,  there  is  no  hope  of  pardon. 

Q.  How  many  conditions  are  necessary  to  receive  the  remission  of 
our  sins  by  the  sacrament  of  Penance  ? 

A.  There  are  five:  First,  to  examine  our  conscience 
strictly  ;  second,  to  have  a  true  sorrow  for  having  offended 
God ;  third,  a  strong  resolution  never  to  offend  him  more ; 
fourth,  to  confess  all  our  sins  to  a  priest ;  fiflh,  to  make 
satisfaction  to  God  and  our  neighbor. 

EXAMPLE. 
Of  the  Prodigal  Son. 

This  example  manifest's  all  the  degrees  of  a  true  conver- 
sion :  1st,  He  enters  into  himself  and  examines  his  state; 


♦  Acta  xxilL  6. 


t  Zacheus ;  St  Lnke  xix.  8. 


OF  THE  SACRAMENT  OF  PENANCE. 


245 


2d,  that  state  is  grievous  to  him  ;  3(1,  he  determines  to  quit 
it ;  4th,  he  declares  himself  a  sinner  before  his  father;  5th, 
he  is  resolved  to  be  treated  as  a  hired  servant. 


Sect.  I. — On  Public  Penance, 

Q.  What  pcQunce  was  formerly  done  t 
A.  Very  long  and  severe  penance. 
Q.  How  long  did  it  last ! 

A.  Longer  or  shorter,  according  to  the  usage  of  the 
churches. 

Q.  What  was  appointed  by  St  Basil,  who  lived  ia  the  fourth  centunr  t 
A,  He  appointed  two  years  for  theft ;  seven  years  ft)r 
fornication ;  eleven  years  for  perjury ;  fifteen  years  for 
adultery;  twenty  years  for  murder;  the  whole  life  for 
apostacy  ;  and  to  these  last,  the  holy  communion  was  not 
given  until  the  end  of  their  life. 

Q.  What  was  the  object  of  this  severity ! 

A.  1st.  To  make  sinners  sensible  of  the  enormity  of  sin, 
and  how  hard  it  is  to  get  rid  of  it. 

2d.  To  keep  in  the  path  of  duty  even  those  who  had 
preserved  their  baptismal  innocence. 

Q.  How  was  penance  inflicted  on  those  who  were  found  worthy  of  it! 

A.  1st.  They  pKesented  themselves  at  the  door  of  the 
church  on  the  first  day  of  Lent,  (Ash- Wednesday,)  meanly 
and  wretchedly  clad ;  2d,  they  received  ashes  from  the 
hands  of  the  bishop,  with  sackcloth  wherewith  to  clothe 
themselves ;  3d,  they  prostrated  themselves,  while  the 
bishop,  the  clergy,  and  the  people  offered  up  prayers  on 
their  behalf. 

Q.  What  did  the  bishop  then  tell  them  I  "* 

A.  He  told  them  that  he  was  about  to  expel  them  from 
the  church,  as  God  formerly  expelled  Adam  from  the  ter- 
restrial paradise. 

Q.  To  what  did  he  exhort  them  ? 

A.  He  exhorted  them  to  do  penance,  hoping  in  the  mercy 
of  God. 

Q.  What  did  he  then  do? 

A.  He  put  them  out  of  the  church,  the  gates  of  which 
were  immediately  closed  against  them,  to  make  them  the 

21* 


w 


246 


DOCTRINAL   OATECIIIBM. 


I 


III 


ii': 


more  sensiblo  that,  by  their  sins,  they  hud  closed  heaven 
against  themselves.      ■;         .  ,   •    ••  ' 

Q.  What  austerities  did  they  practise  during  the  whole  time  of  their 
penooce  ? 

A.  1st.  They  fasted  either  every  day,  or  very  frequently, 
on  bread  and  water;  2d,  they  prayed  long,  either  on  their 
knees  or  prostrate  on  the  ground  ;  3d,  they  watched  all  the 
night  or  slept  on  the  ground  ;  4th,  they  gave  alms  accord' 
ing  to  their  ability  ;  5th,  they  abstained  from  amusements, 
conversation,  and  business ;  0th,  they  were  debarred  from 
all  intercourse  with  the  faithful,  unless  in  case  of  necessity. 
■  It  was  only  bishops  and  priests  appointed  for  that  pur- 
pose, who  visited  them,  in  order  to  encourage  them. 

Q.  What  did  they  dp,  being  thus  alone  in  their  houses  t 
A.  They  prayed  and  groaned. 

Q.  Did  they  not  then  go  to  church  ? 

A.  They  were  only  permitted  to  go  there  on  festival 
days. 

Q.  Did  they  go  in  with  the  faithful? 

A.  No ;  they  remained  in  the  porch. 

Q.  What  did  they  do  there,  clothed  in  sackcloth  and  ashes  t 
A.  They  prostrated  themselves  before  those  who  entered, 
and  kissed  their  feet. 

Q.  Why  did  they  thus  humble  themselves  before  the  faithful  f 
A.  In  order  to  move  them  to  compassion,  and  to  ask  the 
assistance  of  their  prayers. 

Q.  What  were  they  permitted  to  do,  after  having  remained  for  some 
time  at  the  door  of  the  church  I 

A.  They  were  permitted  to  go  in  to  hear  the  instructions, 
on  condition  that  they  went  out  again  as  soon  as  they  were 
ended. 

Q.  What  were  they  permitted  to  do,  after  having  remained  some 
time  further  in  this  state  ? 

A.  They  were  permitted  to  pray  with  the  faithful,  but 
lying  prostrate  on  the  ground. 

Q.  To  what  were  they  admitted  after  anothtr  while  ? 

A.  They  were  admitted  to  pray  with  the  faithful. 

Q.  Of  what  were  they  deprived  in  this  fourth  state  ? 
A.  They  were  deprived  of  the  privilege  of  making  their 
offering  and  of  communicating.   , 


-,4 
f 


OF    THE    BACRAMENT    OF    I'KNANCB. 


247 


Q.  How  were  Uiey  diHtinguUhed  from  the  faiithful  I 
A.  By  buing  placed  at  the  left  side  of  thu  altar. 

Q.  What  were  they  given  to  understand  by  tlmt  I 
A.  Thiit  they  had  deserved,  by  their  sins,  to  be  placed 
on  the  left  hand  of  Jesus  Christ  on  the  last  dav. 

Q.  How  many  classes  of  penitents  were  tliere  f 
A.  There  were  four :  the  Weepers^  the  Listeners  or  hearers^ 
the  Prostrates,  and  the  Assisters.- 

Q.  How  long  had  they  to  remain  in  each  class  t 

A.  Any  one,  for  instance,  who  had  committed  wilful 
murder,  was  four  years  amongst  the  Weepers  ;  five  years 
amongst  the  Listeners  or  hearers  ;  seven  years  amongst  the 
Prostrates;  and  four  years  amongst  the  Assisters ;  the 
twenty  years  of  his  penance  being  accomplished,  he  was 
admitted  to  a  participation  in  the  holy  things ;  that  is  to 
say,  the  Eucharist. 

\Vhen  the  fervor  of  the  penitent  was  great,  or  for  some 
other  important  reasons,  the  penance  was  shortened. 

Q.  On  what  day  were  they  reconciled  after  their  penance  ? 
A.  On  Holy  Thursday. 

Hence  the  name  of  Maunday-Thursday,  given  to  /.hat 
day  :  Maunday  means  absolved, 

Q,  What  did  they  do  after  receiving  this  solemn  absolution  t 
A.  They  throw  off  their  penitential  garmi-nts,  and  put  on 
others  which  marked  the  joy  of  their  reconciliation. 

Q.  When  did  tliey  communicate  ? 

A,  They  communicated  on  Easter-night,  with  the  newly- 
baptized. 

Q.  Were  there  none  exempt  from  public  penance  f 

A.  None  amongst  the  laity,  no  matter  how  high  their 
rank  might  be. 

Witness  the  memorable  example  of  the  Emperor  Theo- 
dosius  the  Great. 

Q,  Were  the  clergy  subjected  to  public  pemmee  I 

-4.  No  ;  they  were  not. 

They  only  lost  their  rank ;  that  is  to  say,  they  were  for 
ever  interdicted  from  their  functions,  and  reduced  to  a  level 
with  the  laity. 


Pi 


248 


DOCTRINAL   CATECHISM. 


Hi  • 


'  m 

liiii 


Q.  Why  were  they  not  subjected  to  public  penance ! 

A.  Because  of  the  respect  due  to  the  Sacrament  of  Holy 
Orders. 

Also,  to  the  end,  that  they  might  be  doubly  punished, 
their  suspension  being  in  itself  a  very  grievous  penalty. 

Q.  Could  a  man  receive  any  order  or  be  raised  to  any  ecclesiastical 
ministry  after  having  once  been  put  in  penance  ? 

A.  No ;  he  could  not,  even  though  he  had  been  absolves' 
and  reconciled. 

Q.  Why  was  the  Church  so  strict  in  this  matter  ? 

A.  To  denote  that  the  anointed  ministers  of  God  should 
be  far  more  holy  and  more  perfect  than  the  rest  of  the 
faithful. 

Q.  Could  the  sinner  be  a  second  time  admitted  to  public  penance ! 

A.  No  ;  those  who  fell  again  into  sin  were  abandoned  to 
the  mercy  of  God.  All  this  tended  much  to  preserve  the 
faithful  in  a  state  of  grace.  i 

Sect.  II.   0?i  Indulgences. 

Q.  What  is  an  indulgence  ? 

A,  It  is  a  remission  of  the  temporal  punishment  due  to 
sin. 

Q.  What  punishment  is  due  to  mortal  sini 

A.  An  eternal  punishment. 

Q.  How  is  that  eternal  punishment  remitted  ? 

A.  By  the  sacrament  of  Penance,  at  the  same  time  that 
the  sin  is  pardoned.     The  one  follows  the  other. 

Q.  What  usuijlly  remains  to  be  undergone  after  the  eternal  punieh- 
ment  is  remitted  ? 

A.  There  usually  remains  a  temporal  punishment. 

Q.  Why  do  you  say  vMUtlly  ? 

A.  To  signify  that  it  does  not  always  remain, 

Q.  When  is  it  that  it  does  not  remain  ? 

A.  When  the  fervor  .'Uid  contrition  of  the  penitent  are 
great,  as  in  the  case  of  Mary  Magdalen.* 

Q.  Where  is  this  tempoial  punishment  undergone  ? 
A.  Either  in  this  life  or  the  other. 
Q.  But  cannot  the  Church  also  remit  it  ? 
A.  Yes  ;  she  can. 

♦  SL  Luke  vil. 


'fi 


:ik 


OF  THE  SACRAMENT  OF  PENANCE. 


249 


Q.  Wliat  name  \s  given  to  the  remission  of  the  temporal  punishment  t 
A.  It  Is  called  indulgence.  ]■ 

Q.  How  many  sorts  of  indulgences  are  there  I 

A.  There  are  two  sorts :  plenary  and  partial. 

Q.  What  is  a  plenary  indulgence  t 

A.  It  is  that  which  remits  all  the  temporal  punishment 
due  for  sin. 

Q.  What  is  a  partial  indulgence  ! 

A.  It  is  that  which  remits  only  a  part  of  the  temporal 
punishment  due  for  sin. 

Q.  How  many  sorts  of  plenary  indulgences  are  there  t 

A.  There  are  three,  lat.  TTie  jubilee,  every  twenty-five 
years. 

This  was,  at  first,  to  have  taken  place  every  hundred 
years,  then  every  fifty  years,  then  every  thirty-three  years ; 
finally  it  has  been  fixed  for  every  twenty-five  years. 

2d.  That  which  is  given  under  the  form  of  jubilee.  This 
is  granted  as  often  as  the  Pope  thinks  proper,  on  importtmt 
occasions,  such  as  that  of  his  accession  to  the  Papal  chair, 
&;c. 

3d.  That  which  is  simply  called  plenary. 

This  is  granted  only  to  certain  persons  in  certain  places ; 
such  are  those  which  are  attached  to  confraternities ;  whereas 
that  of  the  jubilee  is  granted  to  the  faithful  throughout  the 
world. 

But  in  order  to  gain  either  plenary  indulgences  or  partial 
indulgences,  the  prescribed  conditions  must  be  faithfully  ful- 
filled ;  otherwise  no  indulgence  could  be  gained. 

Q.  By  what  power  does  the  Church  grant  indulgences  ? 
A.  By   the  power  which  she  hj;>.s  received  from  Jesus 
Christ. 

Q.  Who  are  they,  in  the  Church,  who  have  power  to  grant  indul- 
gences ? 

A.  The  Pope  and  the  bishops  ;*  the  Pope  without  restric- 
tion, and  the  bishops  with  restriction  ;  viz.,  a  year  at  the 
dedication  of  a  church,  and  forty  days  on  other  fjccasions  ; 
whereas  the  Pope  can  grant  indulgences  to  all  the  faithful 
of  the  entire  world,  and  as  often  as  he  thinks  it  expedient. 


♦  Cone.  Latr.  in  1315. 


250 


DOCTRINAL   CATECHISM. 


Q.  From  whom  have  the  Pope  and  the  bishops  received  this  power  J 
A.  They  have  received  it  from  Jesus  Christ. 
Jesus  Christ  gave  it  to  his  apostles,  and  the  apostles  have 
transmitted  it  to  the  Pope  and  the  bishops. 

Q.  By  what  words  did  Jesus  Christ  give  this  power  ? 

A.  By  these  words :  Amen,  1  say  to  you,  whatsoever 
you  shall  ^ind  upon  earth,  shall  be  bound  also  in  heaven; 
and  wha  Uuever  you  shall  loose  upon  earth,  shall  be  loosed 
also  in  heaven.* 

These  words  comprise  the  power  of  remitting  not  only 
sins  and  their  etenial  punishment,  but  also  the  temporal 
punishment.  Sins  and  their  eternal  punishment,  by  absolu- 
tion'; the  temporal  punishmei^t,  by  indulgence. 


'!!:i;  ! 


I'^lll'l 


EXAMPLE. 

God  shortens,  In  favor  of  David,  the  three  days  of  pestilence. 
St.  Paul  shortens,  in  favor  of  the  Corinthians,  the  penance  of  a  sinner  whom  br 
had  himself  put  in  prison. — 2  Cor.  11. 

Q.  Whence  does  the  Church  take  wherewith  to  supply  for  the  tem- 
poral punishment  which  she  remits  ? 

A.  She  takes  it  from  the  treasure  of  the  Church. 

Q.  Of  what  does  that  treasm*e  consist  ? 

A.  It  consists  of  the  infinite  merits  of  Jesus  Christ,  and 
the  superabundant  satisfaction  of  the  Blessed  Virgin  and  the 
saints. 

Q,  What  must  we  do  in  order  to  gain  these  indulgencses  ? 
A.  We  must  be  truly  penitent,  and  fulfil  the  conditions 
prescribed  by  the  Church. 

Q.  What  is  the  fust  thing  necessary  for  gaining  indulgences  ? 
A.  It  is  to  be  truly  penitent. 

Q.  When  are  we  truly  penitent  ? 

A.  When  we  are  sincerelv  converted.  Without  that 
sincere  conversion,  no  indulgence  can  be  gained,  since  tlM> 
remission  of  sin  must  always  pi'ecede  the  indulgence. 

Q.  What  is  the  second  thing  necessary  for  gaining  indulgence*!  ? 

A.  It  is  to  fulfil  the  conditions  prescribed  by  the  Church. 

Every  one  is  to  read  with  attention,  or  bear  r>ad.  ti*«> 
Bull  of  each  indulgence,  and  the  mandamus  ^  the  i.-rfhotps, 
and  conform  thereto  in  (it.\Qxy  particular. 


*  St.  Matt  xviii.  18 ;  St.  Matt  xvi.  19 ;  St.  John  xx.  \ 


i 

■1* 

k 

i 


OF    EXTREMB    UNCTION. 


251 


In  the  Bulls  of  the  jul5ilee,  there  are  usually  confession, 
stations,  alms,  fasting,  and  holy  communion. 

Q.  What  arc  the  usual  privileges  of  the  jubilee  I 
A.  They  are  three  in  number. 

Q.  Which  is  the  first? 

A.  The  liberty  of  choosing  whatever  confessor  one  may 
think  best  for  that  time. 

Q.  Which  13  the  secoud  I 

A.  The  power  which  confessors  then  have  of  absolving  re- 
served cases  and  censures. 

Q.  Which  i3  the  third  t 

A,  The  power  which  confessors  then  have  of  changing 
vows,  with  the  exception  of  those  of  religion  and  of  chastity. 

Q.  What  ought  we  to  propose  to  ourselves  in  <^o)ng  what  is  appointed 
for  tiie  jubilee? 

A.  The  glory  of  God  and  our  own  sanctification. 

Q.  In  what  state  is  a  person  who  has  truly  gained  the  jubilee  ? 
A.  In  the  same  state  in  which  he  was  after  Baptism : 
In  the  state  of  gruce,  without  spot  or  stain,  and  with  the 
same  rights. 


CHAPTER    X. 


OF      EXTREME      UNCTION. 


Q.  For  whom  was  this  sacrament  instituted  f 
A.  For  the  sick. 

Q.  What  brought  disease  into  the  world  ? 

A.  Sin.  If  Adam  had  not  sinned,  we  should  have  seen  in 
the  world  neither  sioUness  nor  disease,  nor  any  of  the  many 
ills  to  which  life  is  subject,  nor  death. 

Q.  Wliy  does  God  send  or  permit  sickness  ? 

A.  1st.  To  purify  us  from  our  sins. 

2d.  To  give  us  an  opportunity  of  practising  virtue. 

3d.  To  detach  us  from  this  perishable  life. 

Q.  What  must  we  do,  in  order  to  render  them  available  for  our  sal- 
vation? 

A.  1st.  We  must  receive  them  with  submission. 


rm 


252 


ii 


DOCTRINAL   CATECHISM. 


2d.  We  must  bear  them  with  patience. 

3d.  We  must  unite  our  sufferings  to  those  of  Jesus  Christ 
and  the  saints.  See  the  example  of  Job,  of  David,  of 
Ezechia"*,  or  of  Tobias.* 

Q.  What  is  necessary  to  be  done,  if  the  sickDess  be  dangerous  t 

-<4.  1st.  It  is  necessary  to  be^iti  by  reconciling  one's  self 
to  God.  by  making  a  good  confession. 

2d.  To  become  reconciled  with  our  neighbor,  if  we  have 
offended  him. 

3d.  To  r  jpair  the  wrong  which  we  may  have  done  him  in 
his  person,  wealth,  or  reputation. 

4th.  To  remedy  any  scandal  that  we  may  have  given. 

5th.  To  put  our  temporal  affairs  in  order. 

6th.  To  demand  the  sacraments,  and  receive  them  with 
piety  and  devotion. 

Q.  What  is  Extreme  Unction  ? 

A.  It  is  a  sacrament  instituted  for  the  spiritual  and  cor- 
poral relief  of  the  sick.  ■' 

Q.  By  whom  was  this  sacrament  instituted  ? 

A.  It  was  instituted  by  our  Lord  Jesus  Christ. 

Q.  When? 

A.  It  is  thought  to  have  been  after  his  resurrection. 

As  this  sacrament  is  the  compk'tion  of  the  sacrament  of 
Penance,  it  is  thought  that  its  institution  was  subsequent  to 
that  of  Penance,  which  was  principally  instituted  on  the 
very  day  of  the  resurrection. f 

Q.  Where  is  Extreme  Unction  clearly  mentioned  ! 

A.  In  the  Epistle  of  St.  James.  J 

Is  any  man  sick  among  yon?  says  that  apostle,  Let  him 
bring  in  I  ho  priests  of  the  Church,  and  let  them  pray  over 
him,  anoiritinijr  him  with  oil,  in  the  name  of  the  Lord  :  And 
the  prayer  of  faith  shall  save  the  sick  man  ;  and  the  Lord 
feha'l  raise  him  np  ;  and  if  ho  be  in  sins,  they  shall  be  for- 
given him.  Which  made  the  Fathers  of  the  Council  of 
Trent  say,§  that  this  saciament  was  insinuated  by  St.  Mark,| 
recommended  and  announced  by  St.  James,  but  instituted 
by  Our  Lord. 


*  .Tob.  i. :  1  Kfnffs  xxiv. ;  4  Kings  xx. ;  Tobias  it. 
t  Cone.  Trid,  Sess.  xir..cli.  i. 
X  Ch.  T.  ver.  14, 15. 


Ses8.  xlv,  ch.  1. 
St.  Mark  vl.  18. 


OP   EXTPvlKME   UNCTION. 


253 


[irist 
.  of 


self 
have 


ilm  in 


gn. 
a  with 

id  cor- 


n. 


entof 
^uent  to 
on  the 


^et  him 
(•ay  over 
|d:  And 
Ihe  Lord 
pi  be  for- 
luncil  of 
I  Mark,l| 
Instituted 


cli.l. 
vl.18. 


Q.  Who  have  the  power  to  give  Extreme  Unction  f 
A.  The  priests. 

Q.  How  do  they  give  it  ? 

A.  By  praying  over  the  sick,  and  making  several  unctions 
on  the  eyes,  ears,  nostrils,  mouth,  bosom,  hands,  and  feet. 

Q.  What  do  they  say  at  each  unction  ? 

A.  May  God,  through  this  unction  of  sacred  oil,  and 
through  his  exceeding  great  mercy,  forgive  you  all  the  sins 
which  you  have  committed  by  seeing,  hearing,  &;c.,  &c. 

Q.  With  what  are  the  unctions  made  ? 

A.  With  oil  consecrated  by  the  bishop.  Each  unction  is 
wiped  off  with  lint  or  cotton,  which  is  afterwards  burnt,  in 
order  that  the  holy  oil  may  not  be  profaned. 

Q.  To  whom  is  this  sacrament  given  ? 

A.  To  those  who  are  dangerously  ill.  Of  this  class, 
also,  are  old  people  who  are  so  weak  as  to  be  in  danger  of 
death. 

This  sacrament  is  not  given  to  children  under  seven  years 
old,  to  idiots,  to  persons  condemned  to  death,  to  public 
sinners,  nor  to  excommunicated  persons. 

Q.  What  relief  does  this  sacrament  give  to  the  sick  f 
A.  It  gives  spiritual  and  corporal  relief. 

Q.  What  is  spiritual  relief  f 

A.  A  relief  which  regards  the  soul ;  it  imparts  to  it  the 
strength  required  in  that  state. 

Q.  What  is  meant  by  corporal  relief? 

A.  A  relief  which  regards  the  body ;  either  the  decrease 
of  the  malady,  or  the  strength  to  endure  it  with  patience. 

Q.  What  are  its  effects  ? 

A.  There  are  three  principal  effects. 

Q.  What  is  the  firat  ? 

A.  It  is  to  strengthen  the  sick  person  against  the  tempta- 
tions of  the  devil  and  the  horrors  of  death. 

Q.  What  is  it  that  usually  disturbs  a  sick  person  at  the  approach  of 
death  ? 
A.  The  temptations  of  the  devil. 

Q.  To  what  do  those  temptations  tend! 

A.  They  tend  principally  to  throw  us  either  into  presump- 
Uon  or  despair. 

22 


i|:      ! 


254 


DOCTRINAL    CATECHISM. 


i! 


''Ill 


To  some  they  represent  that  they  have  nothing  to  fear, 
their  life  having  been  full  of  good  worlds,  and  thereby  the 
devil  tries  to  make  them  fall  into  presumption. 

To  others  he  represents  that  their  sins  are  too  great  and 
too  numerous  to  hope  for  pardon,  and  thus  he  seeks  to  drive 
them  into  despair. 

Q.  What  ia  it  that  strengthens  the  sick  against  these  temptations ! 
A.  The  grace  of  Jesus  Christ. 

Q.  What  sacrament  is  established  for  conferring  that  grace ! 

A.  The  sacrament  of  Extreme  Unction. 

Strengthened  by  the  grace  of  that  sacrament,  we  repulse 
those  temptations,  and  preserve  the  humility  which  keeps 
us  safe  from  presumption,  and  the  confidence  in  God  which 
saves  us  from  despair. 

St.  Martin,  equally  filled  with  that  humility  and  that  con- 
fidence in  God,  said  boldly  to  the  devil,  whom  he  saw  near 
him  in  his  last  moments :  What  dost  thou  there,  thou  cruel 
beast  1  thou  shalt  find  nothing  in  me,  dreadful  spirit : 
Abraham's  bosom  is  ready  to  receive  me.  And  saying 
those  words  he  died,  at  the  age  of  eighty-one  years. 

Q.  What  is  it  that  usually  tenifies  the  sick  person  at  the  approach  of 
deatii! 

A.  The  horrors  of  death. 

Q.  What  do  you  mean  by  the  hoirors  of  death  ? 

A.  I  mean  all  that  is  terrible  in  death : 

The  separation  of  soul  and  body  ; 

The  privation  of  all  creatures ; 

The  general  bereavement  of  all  things  ; 

The  decay  and  corruption  of  the  grave  ; 

The  utter  solitude  of  the  soul  when  it  departs  from  the 
body  ; 

The  dreadful  judgments  of  God. 

The  greatest  saints  have  feared  and  trembled  at  that 
moment. 

St.  Hilary,  struck  with  all  those  things,  said,  to  encourage 
himself:  Go  forth,  my  soul,  go  forth !  what  dost  thou 
fear  ?  who  stops  thee  1  Thou  hast  served  Jesus  Christ  for 
nearly  seventy  years,  and  dost  thou  fear  death?  And 
with  these  words  he  breathed  his  last,  being  fourscore  years 
cf  age. 


OF    KXTUEME    UNCTION. 


255 


Q.  What  is  it  that  fortifies  the  pick  person  agoinat  the  horrors  of 
death  ? 

A.  It  is  the  grace  of  Jesus  Christ. 

Q,  What  sacrament  is  established  for  conferring  that  grace  I 
A.  The  sacrament  of  Extreme  Unction. 
Fortified  by  the  grace  of  that  sacrament,  we  rise  above 
those  terrors,  and  sigh  after  the  joys  of  a  blissful  eternity. 

Q.  What  is  the  second  effect  ? 

A.  To  wipe  away  the  traces  of  sin,  and  sin  itself,  if  there 
remain  any  to  be  expiated. 

Q.  What  sin  is  it  that  deprives  us  of  seeing  God  for  ever  ? 
A.  Mortal  sin — if  one  die  without  having  obtained  for- 
giveness. 

Q.  What  ein  is  it  that  deprives  us  for  a  time  of  the  vision  of  God  ? 
A,  It  is  venial  sin,  together  with  the  remains  of  sin. 

Q.  What  do  you  mean  by  the  remains  of  sin  ? 

A.  I  mean  the  weakness  and  the  languor  which  sin,  whether 
original  or  actual,  leaves  in  the  soul,  even  after  it  is  for- 
given. 

Q.  What  vutue  has  Extreme  Unction  over  the  remains  of  sin  ? 
A.  It  has  the  virtue  of  wiping  them  away. 

Q.  What  virtue  has  it  over  venial  sins  ? 

A.  It  has  the  virtue  of  effacing  them,  provided  they  are 
displeasing  to  us,  and  that  we  love  them  not. 

Q.  Has  it  the  same  virtue  over  mortal  sins  ? 
A.  Yes,  in  two  cases. 

Q.  Which  is  the  first? 

A.  When  we  do  not  know  them. 

We  have  contrition  for  them  all  in  general ;  we  would  be 
disposed  to  confess  themj  but  cannot  do  so,  for  want  of 
knowing  them. 

Q.  Which  is  the  second  ? 

A.  When  we  are  unable  to  confess  them. 

We  know  them  ;  we  have  contrition  for  them;  we  would 
wish  to  confess  them ;  but  cannot  do  so  because  we  have 
lost  our  senses  or  the  use  of  our  speech. 

In  these  two  cases  they  are  effaced  by  Extreme  Unction. 

Q.  Which  is  the  third  ? 

A.  It  is  to  restore  the  health  of  the  body,  if  it  be  neces- 
sary to  salvation. 


256 


DOCTRINAL   CATECHISM. 


ijiil ' 


;  It 


i  1 


Q.  Does  Extreme  Unction  relieve  only  the  soul  of  the  sick  person  t 

A.  It  also  relieves  the  body. 

Q.  How? 

A.  By  restoring  its  health. 

Q.  When  does  it  restore  the  health  of  the  body  ? 

A.  When  that  health  is  necessary  to  salvation. 

For  instance,  if  the  sick  persons  be  not  yet  in  a  fit  state 
to  appear  before  God ;  if  they  require  time  to  do  penance 
and  repair  their  faults,  &;c. 

If  all  these  advantages  were  attentively  considered,  peo- 
ple would  not  so  often  postpone  the  reception  of  this  sacra- 
ment ;  on  the  contrary,  they  would  desire  it,  and  would 
eagerly  ask  for  it. 

Q.  How  does  this  sacrament  give  strength  to  the  sick  ? 

A.  Principally  by  confirming  their  faith,  and  exciting  in 
their  hearts  the  desire  and  the  hope  of  possessing  God. 

Q.  Against  what  have  the  sick  need  of  being  foilified  ? 

A.  Chiefly  against  the  temptations  of  the  devil  and  the 
horrors  of  death. 

Q.  Why  do  you  say  chiefly  ? 

A.  Because  they  also  require  to  be  strengthened  against 
the  sufferings  which  they  endure. 

Q.  How  does  Extreme  Unction  strengthen  them  against  the  tempta- 
tions of  the  devil  ? 

A.  By  confirming  their  faith. 

Q.  What  assistance  do  they  derive  from  their  faith  being  confirmed  I 
A.  They  derive  strength  to  surmount  the  temptations  of 
the  devil. 

They  consider  therein  the  justice  of  God  and  his  mercy  ; 
in  sight  of  his  justice  they  conceive  sentiments  of  humility  ; 
in  sight  of  his  mercy  they  conceive  sentiments  of  confi- 
dence ;  and  hence  they  are  equally  defended  against  pre- 
sumption and  despair. 

Q.  How  does  extreme  Unction  fortify  them  agabst  the  JaoiTors  of 
death  ? 

A.  By  exciting  in  their  hearts  the  desire  and  the  hope  of 
possessing  God. 

Q.  What  assistance  do  they  find  in  that  desire  and  that  hope  of  pos- 
sessing God  ? 

A.  They  find  in  it  strength  to  overcome  the  horrors  of 
death 


■  n 


\ 


OF    EXTREME    UNCTION. 


257 


Being  no  longer  occupied  with  aught  save  that  desire  and 
that  hope,  they  think  no  more  of  what  is  terrible  in  death  ; 
or,  if  they  do,  it  is  only  to  make  a  generous  sacrifice  of 
their  fears. 

St.  Francis  said  when  dying,  being  full  of  the  desire  and 
the  hope  of  possessing  God :  Release  my  soul  from  prison, 
that  I  may  praise  thy  name;  the  just  wait  for  me,  until 
thou  reward  me. 

St.  Louis,  in  the  same  spirit,  said:  Lord,  I  will  come 
into  thy  house :  I  will  worship  towards  thy  holy  temple  in 
thy  fear. 

Q.  How  does  this  sacrament  fortify  the  sick  agmnst  the  pains  which 
they  endure < 

A.  By  inspiring  them  to  bear  them  with  joy,  or  at  least 
with  patience. 

This  is  observed  in  all  sick  persons  who  are  true  Chris- 
tians. 

Q.  Why  is  it  called  Extreme  Unction  ? 

A.  Because  it  is  the  last  unction  which  the  Christian 
receives. 

The  first  is  that  of  Baptism. 

The  second  is  that  of  Confirmation. 

The  third,  for  bishops  and  priests,  is  that  of  the  sacra- 
ment of  Orders,  and  for  kings,  that  of  their  consecration. 

Q.  Is  it  not  to  be  received  till  the  last  extremity  ? 

A.  It  suffices  to  be  dangerously  ill ;  and  when  it  is  received 
with  a  sound  mind  and  a  free  will,  it  is  all  the  better,  and 
its  efficacy  is  the  greater. 

Q.  Is  it  necessary,  then,  to  wait  till  the  sick  person  be  despaired  of 
before  this  sacrament  is  conferred  ? 

A.  No,  it  suffices  to  be  dangerously  ill. 

As  it  is  one  of  the  virtues  of  this  sacrament  to  restore 
health  to  the  sick,  we  must  not  wait  till  there  be  no  hope  ; 
f<>r  then  there  could  be  no  ordinary  cure  expected,  and  a 
cure  would  be  miraculous. 

Q.  "What  advantage  do  they  derive  from  this  sacrament  who  receive 
it  witli  a  sound  mind  and  a  free  will  ? 

A.  1st.  They  are  better  disposed  for  it. 

2d.  Thoy  draw  more  friiit  from  it. 

As  the  fruit  of  the  sacraments  usually  corresponds  to  the 
dispositions  wherewith  they  are  received,  it  follows  that 

22* 


i 


I 


iH 

1 

-  WP 

■  i 

1 
1 

:  i 


m'"  III 


II  ii  II 


258 


DOCTKINAL    CATECHISM. 


they  who  are  the  best  disposed,  derive  the  most  profit  from 
their  reception. 

Q.  In  what  disposition  must  this  sacrament  bo  received  ? 

A.  It*  the  sick  person  be  in  mortal  sin,  it  is  necessary  to 
confess,  if  he  be  in  a  condition  to  do  so ;  and  if  not,  he 
must  excite  himself  to  contrition,  and  ask  absolution. 

Q.  What  must  the  sick  person  do  before  receiving  Extreme  Uncti(Xi, 
if  he  be  in  mortal  sin  ? 

A.  He  must  confess  his  sins,  if  he  possibly  can. 

Q.  What  must  he  do,  if  he  is  unable  to  make  his  confession  ? 

A.  lie  must  excite  himself  to  contrition  and  ask  absolu- 
tion. 

Any  person  who  received  this  sacrament  without  acting 
thus,  would  receive  it  in  a  bad  state  and  would  render  him- 
self guilty  of  sacrilege ;  which  must  be  avoided  with  the 
utmost  care. 


^♦» 


I 
!l! 


i  1  'ii 


4  M   '-„  - 


i'  n 


CHAPTER    XI. 


OF      HOLY      ORDERS. 


Q.  What  is  Holy  Orders  ? 

A,  It  is  a  sacrament  which  gives  the  clergy  grace  and 
power  to  administer  the  sacraments  and  perform  their 
other  priestly  functions  holily. 

Q.  What  are  the  priestly  functions  ? 

A.  They  are  preaching,  offering  up  the  holy  sacrifice,  &c. 

Presiding  at  the  public  prayers  of  the  faithful  and  at  their 
burial ;  blessing  water  and  bread,  and  other  things,  and 
consecrating  churches  and  sacred  vessels  ;  not  to  speak  of 
those  which  belong  to  the  inferior  orders. 

Q.  Can  all  the  faithful  perform  the  priestly  functions ! 

A.  No  ;  none  but  those  who  have  authority  to  do  so. 

Q.  Who  are  they  who  have  authority  to  do  so  ? 
A.  Bishops,  Priests,  Deacons,  and  others. 

Q.  What  sacrament  is  it  which  gives  that  authority ! 
A.  The  sacrament  of  Holy  Orders. 


I;  '  i  !  I 


OF    HOLV    ORDERS. 


250 


from 


iry  to 
ot,  he 

Jnctioo, 


ibsolu- 

acting 
IT  him- 
ith  the 


ice  B.T\d 
n   their 


Q,  Who  is  it  that  administora  this  sacrament  t 
-.'1.  Only  the  bisshop. 

Q.  Why? 

A.  Because  it  is  only  he  who  has  the  plenitude  and  per- 
fection of  the  priestly  power. 

Q.  Docs  thia  sacrament  only  confer  tlie  power  of  performing  the 
priestly  functions? 

A.  It  also  gives  the  grace  to  perform  them  holily. 

Q.  What  is  meant  by  holili/  f 

A.  That  is  to  say,  in  a  manner  pleasing  to  God,  edifying 
to  their  neighbor,  and  sanctifying  to  themselves. 

Q.  Whence  comes  this  power  ? 

A.  It  comes  from  Jesus  Christ,  who  gave  it  to  his  apos- 
tles, with  the  power  of  communicating  it  to  others. 

Q.  In  whom  does  the  iK)wer  of  performing  the  priestly  functions 
abide  as  in  its  source  ? 
A.  In  Jesus  Christ. 

Q.  To  whom  did  Jeaus  Christ  give  it  ? 

A.  To  his  Apostles : 

Li  go.'ieral,  when  he  said  to  them  :  All  power  is  given  to 
me  in  heaven  and  in  earth ;  as  my  Father  hath  sent  me,  so 
I  also  send  you.* 

And  in  particular,  when  he  said  to  them:  Go  ye,  there- 
fore, and  teach  all  nations,  baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 

Do  this  in  commemoration  of  me. — Whose  sins  you 
shall  forgive,  they  are  forgiven  them ; — and,  behold,  I  am 
with  you  all  days,  even  to  the  consummation  of  the  world. f 

Q,  To  whom  did  the  Apostles  transmit  this  power  ? 

A.  They  transmitted  it  to  the  bishops,  priests,  and  dea- 
cons. The  Church  has  also  established  other  ministers  to 
assist  these. 

Q.  Had  the  Apostles  a  right  to  communicate  their  power  to  others  ? 

A.  Yes,  Jesus  Christ  gave  them  authority  to  do  so,  by 
these  words  :  All  power  is  given  to  me  in  Ileaven  and  in 
earth  ;  as  my  Father  hath  sent  me,  so  I  also  send  you. 

Q.  How  has  that  power  of  the  Apostles  come  down  to  us  ? 
A.  By  a  succession  which  has  never  been  interrupted,  and 
which  will   continue   till    the  end  of  time.     There  is   no 


♦  St.  Matt,  xxviil.  18, 19,  20. 


1 8t  John  zx. 


200 


DOCTRINAL   CATECniSM. 


1;  ji  ii 


bishop,  no  priest,  nor  any  other  minister  in  the  Catholic 
Church  whose  power  of  performing  the  priestly  functions 
does  not  come  directly  from  the  Apostles  through  their  suc- 
cessors; and  this  succession  of  bishops  from  the  Apostles 
down  «  as  never  been  interrupted,  and  never  shall  be  inter- 
rupted, till  the  end  of  time.  For  Jesus  Christ  told  them  : 
Beliold,  I  am  with  you  all  days,  even  to  the  consummation 
of  the  world. 

Q.  How  many  different  orders  are  there  in  the  Church  ? 
A.  There  are  seven  in  the  Latin  Church. 

Q.  What  are  the  four  minor  orders  ? 

A.  They  are  those  of  Porter,  Lector,  Exorcist,  and  Acolyte. 

^hQ  porter,  to  open  and  shut  the  doors  of  the  church,  to 
keep  it  clean  and  in  proper  order,  and  to  ring  the  bells. 
The  lector,  to  read  aloud  in  the  church.  The  exorcist,  to 
expel  evil  spirits  from  the  bodies  of  the  possessed.*  The 
acolyte,  to  prepare  the  bread  and  wine  for  the  holy  sacrifice, 
and  to  carry  the  candles. 

Q.  What  are  the  three  Major  or  Holy  Orders  f 

A.  Those  of  Sub-deacon,  Deacon,  and  Priest ;  the  latter 
includes  both  the  priestly  and  the  episcopal  orders. 

The  suh-deacon  to  assist  the  priest  at  the  altar. 

The  deacon  to  wait  immediately  on  the  priest  at  the  altar. 

The  priest,  to  offer  up  the  holy  sacrifice,  to  preach  and 
to  ad  minis  or  the  sacraments,  with  the  exception  of  Confir- 
mation and  Holy  Orders,  which  are  reserved  for  the  bishop. 

Q.  What  13  the  preparation  for  all  these  orders  ? 

A.  The  tonsure. 

Q.  What  is  the  tonsure  ? 

A.  It  is  a  holy  ceremony  whereby  a  layman  passes  to  the 
ecclesiastical  state,  and  which  entitles  him  to  the  rights  and 
privileges  of  that  state. 

Q.  What  is  necessary  for  those  who  receive  the  tonsure  ? 

A.  They  must  have  been  confirmed,!  know  how  to  read 
and  write,  and  be  well  instructed  in  tht  catechism. 

The  person  who  presents  himself  for  the  tonsure  must 
wear  a  soutan,  with  a  surplice  on  his  arm  and  a  taper  in  his 
hand. 

*  Exorcism  Is  now  almost  exclusively  confined  to  the  prloets. 
t  Cone  Trid,  Sess.  22,  ch.  4. 


j£ffl 


■  ^' 


OF    HOLY    OUDERS. 


201 


tholic 
clions 
ir  8UC- 
(ostles 
inter- 
them : 
[nation 


icohjte. 
irch,  to 
,e  bells. 
rcist^  to 
*  The 
lacrifice, 


he  latter 


he  altar. 

ach  and 

)f  Confir- 

bishop. 


Q,  What  docs  tlio  bishop  do  whoii  giving  tho  tonsure  f 
A.  lie  cuts  off  tho  nuir  in  the  form  of  a  cross  and  puts 
en  tho  surplice. 

Q.  What  does  the  person  receiving  the  tonsure  protest  f 

A.  lie  protests  tliat  ho  takes  God  for  his  inheritance. 

Q.  How  ought  he  to  conduct  hiiusclf  ? 

A.  Always  in  an  edifying  manner,  and  wearing  the  marks 
of  his  state ;  that  is  to  say,  tlie  tonsure,  his  hair  cut  short, 
and  the  ecclesiastical  habit. 

Q.  lu  what  dispositions  must  Holy  Orders  be  received  f 

A.  There  are  four  principal  dispositions  for  it. 

Q.  Which  is  the  fu-8t? 

A.  It  is  that  one  must  be  called  to  that  holy  state,  and 
not  take  it  upon  one's  self. 

Q.  By  whom  must  one  be  called  ! 

A.  By  God. 

Neither  doth  any  man,  says  St.  Paul,  take  tho  honor  to 
himself,  but  he  that  is  called  by  God,  as  Aaron  was.  So 
also  Christ  did  not  glorify  himself  to  be  made  a  high-priest ; 
but  he  that  said  to  him.  Thou  art  my  Son,  this  day  have  I 
begotten  thee.* 

Q.  How  does  God  make  his  voice  heard  t 

A.  1st.  By  the  inspirations  which  he  gives  us;  2d.  By 
the  voice  of  our  superiors ;  3d.  By  the  advice  of  wise  and 
impartial  persons. 

Q.  What  does  God  give  to  those  whom  he  calls  to  this  state  ? 
A.  lie  gives  them  the  necessary  graces  and  talents. 

Q.  Of  what  do  they  render  themselves  unworthy  who  enter  of  them- 
selves into  this  holy  state  ? 

A.  They  render  themselves  unworthy  the  protection  of 
God. 

Q.  To  what  do  they  expose  themselves  ? 

A.  They  expose  themselves  to  eternal  perdition. 


\ff  to  read 

1. 

sure  must 

aper  in  his 


EXAMPLE. 

Revolt  and  punishment  of  Core,  Dathan  and  Abiron.  The  rod  of  Aaron  blo»- 
soms. — yum.  xvi.  anrl  xvii. 

Unwillinsness  of  Moses  to  take  charge  of  the  people  of  God,  although  he  was 
commanded  to  do  so. — Exod.  iii.  and  5v. 

Gideon  only  consents  to  undertake  tho  deliverance  of  the  people  of  God  when 
assured  of  his  vocation  by  two  miracles. — «/wf ,  vi. 

*  Heb.  V.  4. 


icBts. 


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hi 


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1  ! 

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a   ({ 

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iifi  ! 


i|  [i  I  ■ 


si'i  si 


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!'  f  r 


262 


DOCTRINAL    CATECHISM. 


Q.  Is  it  only  to  the  ecclesiastical  state  that  it  is  necessary  to  be  called 
by  God  ? 

A.  It  is  necessary  to  be  ^?iled  by  him  to  every  state. 

Q.  Why  ? 

A.  1st.  Because  God  is  the  master  of  all  states. 

2d.  Because  without  God  no  one  can  succeed  in  any  state. 

It  is,  therefore,  necessary  to  be  called  by  God  to  the  reli- 
gious state,  or  to  the  married  state,  as  well  as  to  the  eccle- 
siastical state. 

Q.  Which  is  the  second  ? 

A.  It  is  to  be  animated  with  zeal  for  the  glory  of  God 
and  the  salvation  of  souls. 

Q.  What  should  be  the  continual  oocupation  of  ecclesiastics? 

A.  Promoting  the  glory  of  God  and  the  salvation  of 
souls.  If  this  be  the  principal  duty  of  all  persons  in  every 
state,  it  is  especially  the  duty  of  ecclesiastics,  as  they  are 
destined  solely  for  that  purpose. 

Q.  When  do  we  promote  the  glory  of  God  ? 

A.  When  we  make  him,  known,  loved,  and  served. 

Q.  When  do  re  promote  the  salvation  of  souls  ? 

A.  When  we  procure  for  others  the  means  of  knowing, 
loving  and  serving  God. 

Q.  What  virtue  is  necessary  for  promoting  both  these  ends  ? 

A.  Zeal  for  the  glory  of  God  and  the  salvation  of  souls. 

Consider  the  labors  of  the  Apostles,*  and  especially  of 
the  Apostle  St.  Paul,  to  promote  the  glory  of  God  and  the 
salvation  of  souls. 

So  now  also,  says  that  Apostle,  shall  Christ  be  magnified 
In  my  body,  whether  it  be  by  life  or  by  death. 

For  to  me,  to  live  is  Christ,  and  to  die  is  gain.  And  if 
to  live  in  the  flesh,  this  is  to  me  the  fruit  of  labor :  and 
what  I  shall  choose,  I  know  not.  But  I  am  straitened  be- 
tween two  :  having  a  desire  to  be  dissolved,  and  to  be  with 
Christ,  be!?i.g  by  much  the  better :  but  to  remain  in  the 
flesh  is  necessary  for  you.f 

St.  Martin,  being  near  hia  death,  said  to  God  :  Lord,  if 
I  am  still  necessary  to  thy  people,  I  refuse  not  labor. 

Q,  Which  is  the  third  disposition  ? 

A.  It  is  to  be  irreproachable  in  morals. 


♦  2  Cor.  xL  xli. 


t  Phil.  1.  20. 


OF  MATRIMONY  OR  MARRIAGE. 


263 


be  called 
ite. 


y  state, 
the  reli- 
le  eccle- 


of  God 

ition  of 
in  every 
they  are 


3. 
kiiowingj 

is? 

of  souls, 
scially  of 
d  and  the 

magnified 

And  if 
ibor:  and 
litened  be- 
to  be  with 
ain  in  the 

:  Lord,  if 
bor. 


Q.  When  is  a  person  irreproachable  in  morals  ? 

A.  When  no  one  can  accuse  him  of  any  considerable 
fault. 

This  does  not  refer  to  those  failings  to  which  all  men  are 
subject. 

"It  behoveth,  therefore,  a  bishop,"  says  St.  Paul,  and  in 

proportion,  all  other  ministei-s,  "  to  be  blameless 

sober,  prudent,  of  good  behr^vior  chaste,  given  to  hospitality, 
a  teacher;  not  given  to  wine,  no  striker,  but  modest ;  not 
litigious,  not  covetous,"* 

Q.  Which  is  the  fourth  ? 

A.  It  is  to  be  in  the  state  of  grace. 

Q.  When  are  we  in  the  state  of  giace  ? 

A.  When  Vv'e  are  free  from  mortal  sin. 

Q.  What  must  be  done  if  one  feels  themselves  guilty  of  any  ny>rtal 

A.  They  roust  have  recourse  to  the  sacrament  of  Penan of^ 

Q.  What  harm  would  it  be  if  one  received  this  sacramei^t,  being  in 
mortal  sin  ? 

A.  They  would  commit  a  sacrilege. 

Q.  Can  this  sacrament  be  repeated  ? 

A.  No,  because  it  imprints  a  character  on  the  soul. 


■»♦»■■ 


CHAPTEK    XII. 

OF     MATRIMONY     OR     MARRIAGE. 

Q.  Wliat  is  mairiage  in  general  ? 

A.  It  is  the  legitimate  association  of  man  and  woman. 

Q.  Who  is  its  author  ? 
A.  God  himself. 

HISTORY. 
Of  the  instituUon  of  ma.TTlage.—Oen,  II.  18, 

Q.  When  did  God  institute  marriage  ? 

A.  He  instituted  it  at  the  beginning  of  the  world. 

♦   1  Tim.  Hi.  2. 


264 


DOCTRINAL    CATECHISM. 


1    III 


«]' 


.■  If 


;.  ^5! 


I   i 


'      ';'t 


Q.  How? 

A.  By  giving  to  Adam  a  wife  whom  he  formed  from  one 
of  his  ribs. 

Q.  Why  was  the  fii*st  ■woman  formed  from  one  of  Adam's  ribs  t 

A.  To  the  end  that  he  might  love  her  as  a  part  of  himself. 

She  was  not  formed  from  the  head,  nor  from  the  feet  of 

Adam,  to  show  that  she  was  neither  to  be  his  mistress  nor 

his  servant ;  but  from  his  rib,  to  show  that  she  was  to  be 

his  inseparable  companion. 

Q.  Of  what  is  marrLge  the  figui-e  ? 

A.  It  is  the  figure  of  the  union  of  Jesus  Christ  with  his 
Church :  so  the  apostle  says. 

If  marriage  be  the  figure  of  the  union  of  Jesus  Christ  with 
his  Church,  there  ought  to  be  a  resemblance  betA^een  both. 
Now,  this  was  the  uniqn  of  Jesus  Christ  with  his  Church : 
he  left  his  Father  to  unite  himself  to  his  Church.  He  formed 
her  of  the  blood  and  water  which  issued  from  his  side.  He 
is  her  head,  and  constitutes  but  one  bod^  with  her ;  it  is 
the  same  spirit  which  animates  both.  He  loves  her;  and 
she,  on  her  side,  loves  and  obeys  him.  He  procures  for 
her  all  sorts  of  goods  and  advantages;  and  the  Church  pro- 
cures for  him  all  the  glory  that  she  can.  Finally,  their 
union  is  indissoluble. 

Behold  the  model  of  the  union  of  man  and  woman, — a 
model  which  they  should  faithfully  copy  ! 

Q.  Who  was  it  that  raised  marriage  to  the  dignity  of  a  sacrament? 

A.  It  was  Jesus  Christ. 

1st.  The  Church  has  always  placed  it  in  the  number  of 
the  sacraments,  and  recognized  it  as  such ;  2d,  the  holy 
fathers  declare  that  Jesus  Christ  assisted  at  the  wedding  of 
Canaan  for  the  purpose  of  sanctifying  marriage  f'  3d,  he 
sanctioned  marriage  by  saying :  What  God  hath  joined 
together,  let  no  man  put  asunder  ;f  4th,  there  is  reason  to 
believe  that  Jesus  Christ,  after  his  resurrection,  ordered  his 
apostles  to  celebrate  it  with  certain  -acred  ceremonies. 

Q.  What  is  the  sacrament  of  MaU'imony  ? 
A.  It  is  a  sacrament  which  sanctifies  the  legitimate  asso- 
ciation of  man  and  woman. 


m'  >i 


*^ ;  I. 


*  St.  John  IL  1. 


t  St  Matt  xtx.  «. 


none 

it 

mself. 

'eet  of 

sss  nor 

to  be 


Ith  his 

ist  with 
n  both, 
'hurch : 
formed 
e.     He 
sr ;  it  is 
er;  and 
iires  for 
Tch  pro- 
ly,  their 

man, — a 

nrament? 

tuber  of 
the  holy 
dding  of 
f  3d,  he 
th  joined 
reason  to 
dered  hia 
inies. 

nate  asso- 


ix.«. 


OF    MATRIMONY    OR    MARRIAGE. 


265 


Q.  What  association  does  marriage  coutain  f 
A.  The  legitimate  association  of  man  ani  woman.     Of 
one  man  and  one  woman — not  of  several. 

Q.  What  does  the  sacrament  do  with  regard  to  this  association  I 
A.  It  sanctifies  it. 

Q.  What  is  meant  by  saying :  it  sanctifies  it  f 
A.  That  it  renders  it  pleasing  to  God. 
Q.  How  does  it  sanctify  it » 

A.  By  the  grace  which  it  gives  to  those  who  receive  it 
worthily. 

Q.  Does  this  sacrament  sanctify  every  association  of  man  and  woman  ? 
A,  It  only  sanctifies  that  whicn  is  legitimate. 

Q.  Wiien  is  it  legitimate  ? 

A.  When  it  is  conformable  to  the  laws  of  the  Church  and 
of  the  State. 

Those  laws  prescribe  that  persons  \yho  receive  this  sacra- 
ment shall  be  of  age ;  that  the  marriage  be  published  three 
times ;  that  it  be  performed  by  an  approved  priest  in  pres- 
ence of  at  least  two  witnesses ;  finally,  that  there  be  no 
lawful  impediment. 

Q.  What  is  the  object  of  mfltrimony  ? 

A.  The  producMon  of  children,  who,  being  regenerated  by 
Baptism,  may  fill  the  Church  and  heaven. 

Q.  Why  rre  children  bom  ? 
A.  To  replenish  the  Church  and  Heaven. 
The  Church  is  the  assembly  of  the  faithful,  and  Heaven  is 
the  assembly  of  the  blessed. 

Q.  How  do  people  enter  the  Church  ? 

A.  By  Baptism. 

Q.  How  do  they  persevere  therein  ? 

A.  By  inviolably  preserving  the  faith. 

Q.  Do  all  those  who  are  bom  enter  into  the  Church  I 
A.  No ;  for  all  do  not  receive  Baptism.     How  grateful 
should  we  be  to  God  for  having  received  so  great  a  f&\  or ! 

Q.  Do  all  who  enter  the  Chui'ch  persevere  to  the  end ! 
A.  No ;  for  many  lose  the  faith. 

How  carefully  should  we  preserve  it,  for  without  faith  it 
is  impossible  to  please  God  ! 
Q.  How  do  people  enter  Heaven  ? 
A.  By  innocence,  either  preserved  or  regained. 

23 


266 


DOCTRINAL    CATECHISM. 


i-'wfti-, 


Without  innocence  it  is  impossible  to  enter  heaven.  If 
it  be  lost,  it  must  be  regained  by  penance. 

Q.  Do  all  who  enter  the  Church  and  persevere  therein  enter  Heaven! 

-^.  No ;  for  all  are  not  in  a  state  of  innocence  at  the 
moment  of  death. 

Hence,  it  is  not  enough  to  '.ave  faith,  in  order  to  enter 
Heaven,  it  is  also  necessary  co  have  innocence. 

Q.  In  what  dispositions  mxist  matrimony  be  received  ? 

A.  There  are  three  principal  dispositions  necessary. 

Q.  "WTiat  is  the  first? 

A.  It  is  to  receive  it  with  a  conscience  purified  from  all 
mortal  sin. 

Q.  "What  is  necessary  to  be  done,  if  one  feels  themselves  guilty  of  any 
mortal  sin,  before  receiving  this  sacrament  ? 

A.  It  is  necessary  to  have  recour^^e  to  the  sacrament  of 
Penance. 

Q.  Why? 

A.  In  order  to  purify  the  conscience. 

Q.  What  sin  do  they  commit  who  receive  this  sacrament  in  mortal 
sin? 

A.  They  commit  a  sacrilege,  because  they  profane  the 
sacrament. 

Q.  Of  what  do  they  deprive  themselves  ? 

A.  They  deprive  themselves  of  the  grace  of  this  sacra- 
ment. 

Hence  so  many  unfortunate  marriages  and  so  many  souls 
lost  in  this  state. 

Q.  What  is  necessary  to  be  done  before  embracing  this  state  ? 

A.  1st.  It  is  necessary  to  consult  God,  in  order  to  know 
whether  he  calls  us  to  this  state. 

2d.  To  examine  one's  self,  in  order  to  ascertain  whether 
they  are  fit  for  it. 

3d.  To  consult  persons  capable  of  giving  advice  ;  this  is 
the  way  to  avoid  repenting  the  choice  one  has  made. 


'iT?; 


Iiij  !i" 


EXAMPLE. 
What  Eliezer  did  to  choose  a  wife  for  his  master's  eon. — Oen.  xxlv. 

Q.  How  is  it  necessary  to  prepare  for  the  reception  of  this  sacra- 
ment ? 

A.  It  is  necessary  to  prepare  for  it  by  good  works. 


n  \  ¥^ 


OF    MATRIMONY    OR   MARRIAGE. 


267 


Q.  By  what  good  works  pnncipally  ? 
A.  By  prayer,  fasting,  and  alms. 


EXAMPLE. 
Preparation  of  the  young  Tobias  and  his  wifo,— 7b&.  vUL 

Q.  How  is  the  sacrament  to  be  received  ? 
A.  With  inucli  piety  and  devotion. 

Q.  What  is  the  second  disposition  ? 

A.  It  is  to  receive  it  with  the  intention  of  serving  God  in 
that  state. 

Q.  With  .Y'hat  mtention  should  one  enter  into  that  state  ? 

A.  With  the  intention  of  serving  God  therein. 

Whatever  state  one  may  be  in,  they  always  belong  to 
God  ;  he  is  still  the  Lord  and  Master,  and  entitled  to  be 
served  by  all  mankind. 


EXAMPLE. 
Punishment  of  Sarah's  seven  husbands,  because  of  their  evil  intention. — Tob.  Hi 

Q.  How  do  people  serve  God  in  the  maniage  state  ? 

A.  By  giving  him  worshippers  for  time  and  for  eternity. 

It  is  marriage  that  peoples  earth,  and  afttrwards  heaven ; 
it  provides  subjects  to  replenish  the  Church  with  holy 
ministers;  the  monasteries  with  religious  men  and  women; 
and  the  State  with  ^'ood  subjects  in  all  the  different  grades 
of  society. 

Q.  What  me  man-ied  persons  to  do,  in  order  to  fulfil  so  noble  an 
end? 

A.  1st.  They  arc  to  conduct  themselves  holUy  in  mar- 
riage. 

2d.  They  are  to  w.Lch  carefully  over  the  education  of 
their  children. 

3d.  They  are  to  exclude  from  their  households  every 
thing  that  is  not  Christian-  dangerous  books,  immodest 
pictures.,  obscene  conversation,  calumny  and  detraction, 
gambling,  luxury,  fashions,  vanity,  &c. 

Q.  What  is  the  tliird  disposition  ? 

A.  It  is  to  receive  it  with  the  modenty,  respect,  and  re- 
collection becoming  the  sanctity  of  the  sacrament. 


m 


i     ; 


'  Vi' 

',1 

1 

,; 
It 

■ 
1 

it 


t 

fi 


i;;'i    :. 


I 


ill  I 
i 


i"li  I 


f:  'I 


ill 


.1''; 

J.    •,     ■!!■! 

,,ii  I'' 


268 


DOCTRINAL    CATECHISM. 


Q.  In  what  does  the  sanctity  of  this  sacrament  consist  ? 
A.  1st.  In  that  it  represents  the  union  of  Jesus  Christ  with 
his  Church. 

2d.  In  its  having  Jesus  Christ  for  its  Author. 
3d.  In  its  having  the  virtue  of  producing  grace. 

Q.  What  does  this  sacrament  require  in  those  who  receive  it  ? 
A.  It  requires  interior  and  exterior  sanctity. 

Q.  In  what  does  interior  sanctity  consist  ? 
A.  It  consists  in  purity  of  conscience  and  goodness  of  in- 
tention.    This  we  have  just  explained. 

Q.  In  what  does  exterior  sanctity  consist? 

A.  It  consists  in  modesty  and  propriety. 

Q.  Wherein  should  this  modesty  and  propriety  appear  f 
A.  It  should  appear  on  the  face  and  in  the  whole  exterior  j 
in  the  deportment,  dress,  and  ornaments. 

EXAMPLE. 
Modesty  of  Rebecca.— Cew.  xxiv.  65. 

Q.  Is  it  only  in  the  church  that  this  modesty  is  to  be  observed  f 
A.  It  is  to  be  observed  at  all  times  and  in  all  places,  but 
especially  on  the  day  of  the  marriage  and  the  following  day. 

Q.  Is  it  only  the  man-ied  pair  who  are  bound  to  observe  this  modesty 
and  decorum  ? 

A.  All  those  who  are  present  are  bound  in  like  manner. 

Q,  Is  there  not  a  dispensation  from  this  rule  because  those  days  are 
days  of  rejoicing  ? 

A.  No  ;  because  Christians  are  never  to  rejoice  but  in  the 
presence  of  God. 

EXAMPLE. 

Of  that  wedding  to  which  Jesus  Clirist,  the  Blessed  Virgin,  and  the  disciples  were 

invited.— ^*?<.  John  il.  1,  2. 

Q,  According  to  this  example,  then,  >f  our  Lord,  the  Blessed  Virgin, 
and  tlie  disciples,  every  one  may  go  to  weddings  ? 

A.  Yes,  provided  they  participate  in  their  virtue. 

Q.  And  unlcsR  they  do  so,  they  cannot  go  then  ? 
A.  The  surest  way  is  not  to  go  at  all. 

Q.  Why? 

A.  Because  it  rarely  happens  that  one  returns  from  such 
places  just  as  they  went. 


OP    MATlllMONY    OR    MARRIAGE. 


269 


iwith 


of  in- 


tenor ; 


ed! 

3es,  but 
ng  day. 

modesty 


ciples  wore 
ed  Virgin, 


om 


Virtue  almost  always  sustains  some  injury  on  such  occa- 
sions, and  is  scarcely  ever  preserved  wholly  inviolate.  Hence 
it  is  that  no  modest  girl  should  be  allowed  to  go  to  weddings 
without  her  mother,  or  some  prudent  friend  in  her  place. 

Q.  "Where  should  this  sacrament  be  received  ? 
A.  In  the  parish  church  and  from  one's  own  pastor,  if 
possible. 

Q.  Can  it  not  be  otherwise  received  ? 

A.  It  may  be  received  from  any  priest,  and  in  any  other 
place,  by  permission  of  lawful  superiors,  but  always  in  the 
presence  of  two  or  three  witnesses. 

If  any  persons  were  married  without  this  condition,  their 
marriage  would  be  null  and  void,  that  is  to  say,  they  would 
not  be  married. 

Q.  What  are  the  obligations  of  husband  and  wife  ? 

A,  1st.  To  live  together  in  a  holy  union. 

2d.  Mutually  to  keep  their  conjugal  faith. 

3d.  To  assist  each  other  in  their  wants. 

4th.  To  give  their  children  a  Christian  education. 

Q.  "What  is  the  first  obligation  of  the  husband  and  wife  ? 
A.  To  live  together  in  a  holy  union. 

Q.  When  is  the  union  of  husband  and  wife  holy  ? 

A.  1st.  When  they  do  nothing  contrary  to  the  sanctity 
of  marriage.*  They  are.  consequently,  bound  to  ascertain 
what  is  permitted,  and  what  is  not  permitted.  Many  per- 
sons commit  grievous  sin,  for  want  of  being  instructed. 

Marriage  is  honorable  in  all,  says  St.  Paul,  and  the  bed 
undefiled. 

2d.  When  they  both  labor  assiduously  for  their  common 
good. 

Each  observing  a  reasonable  economy,  giving  in  to  no 
superfluous  expense,  and  avoiding  all  extravagance. 

3d.  When  they  encourage  each  other  to  virtue  and  to  good 
works  by  their  words  and  by  their  example. 

Q.  What  is  the  second  obh'gation  of  the  husband  and  wife  ? 
A,  It  is  mutually  to  keep  their  conjugal  faith. 

Q.  To  whom  does  the  husband  give  himself  in  receiving  this  sacra- 
ment? 

A.  He  gives  himself  to  his  wife. 


♦  Heb.  xill.  4. 

23* 


270 


DOCTRINAL   CATKCHISM. 


■:l!!l 


:  11  ;       :i 


i  V'^ 


Q.  To  whom  docs  the  wife  give  herself? 

A.  She  gives  herself  to  her  husband. 

Not  only  their  affection,  their  goods,  but  also  their  per- 
son. 

Q.  In  presence  of  whom  is  this  donation  made  ? 

A.  1st.  In  presence  of  the  Lord,  and  before  his  holy 
altar. 

2d.  In  presence  of  the  priest  and  of  the  assistants. 

Of  the  priest,  who  unites  them  together,  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost ; 

Of  the  assistants,  who  offer  up  prayers  to  God  on  their 
behalf. 

This  donation  is  afterwards  confirmed  by  the  offering  of 
the  sacred  victim,  and  sealed  with  the  very  blood  of  Jesus 
Christ,  and  by  the  prayers  which  the  priest  repeats,  having  his 
hand  extended  over  them  in  the  middle  of  the  holy  sacrifice, 
and  by  the  blessing  which  he  gives  them  at  the  end,  reciting 
some  other  prayers. 

Q.  What  name  is  given  to  this  reciprocal  donation  of  the  husband 
and  wife  ? 

A.  It  is  called  conjugal  faith. 

Q.  Can  they  afterwards  give  themselves  to  others  ? 

A.  No  ;  neither  can  do  so  wiinout  a  crime,  so  long  as  the 
other  lives. 

This  donation  is  too  holy  and  too  solemn  for  any  one  to 
dare  to  violate  it,  and  they  who  would  do  so  would  commit 
a  heinous  crime. 

Q.  What  is  tlie  third  obligation  of  the  husband  and  wife  ? 
A.  To  assist  each  other  in  their  necessities. 

Q.  In  what  necessities  ? 

A.  In  all  necessities,  both  spiritual  and  corporal. 

Q.  What  are  the  spiritual  necessities? 

A.  Those  which  regard  the  soul. 

They  are  bound  to  admonish  them  of  their  faults,  espe- 
cially those  which  might  endanger  their  salvation  ;  and  in 
case  of  a  dangerous  illness,  they  are  to  procure  the  last  sac- 
raments for  them  in  good  time. 

Q.  What  are  the  corporal  wants  ? 

A.  Those  which  regard  the  body, 

In  the  troubles  and  afflictions  which  are  inevitable.    It  *s 


il 


■mBBHHninnHMMHHMi 


OF    MATRIMONY    OR    MARRIAGE. 


271 


ir  per- 
is holy 


3  name 

on  their 

ring  of 
)f  Jesus 
iving  his 
sacrifice, 
,  reciting 

e  husband 


ng  as  the 

ly  one  to 
i  commit 


ults,  espe- 
i ;  and  in 
e  last  sac- 


necessary,  in  this  state,  that  the  strongest  should  support 
the  weakest ;  and  in  their  sickness  and  infirmities  they  are 
to  procure  for  them  what  assistance  they  can. 
Q.  What  is  the  fourth  obhgation  of  the  husband  and  wife  I 
A.  To  give  their  children  a  Christian  education. 

Q.  What  is  the  first  attention  which  they  owe  to  their  children? 

A,  To  preserve  them  from  all  accidents  previous  to  their 
birth. 

When  any  such  accident  occurs  through  their  fault,  it  is 
a  great  sin,  and  is  a  reserved  case, 

Q.  What  is  the  second  ? 

A.  It  is  to  have  them  baptized  without  delay. 

Baptism  is  so  great  a  blessing  that  it  cannot  be  procured 
too  soon. 

The  parents  are  also  bound  to  give  them  virtuous  god- 
fathers and  godmothers ;  and  if  the  mothers  cannot  nurse 
them,  which  would  be  much  better,  they  must  be  provided 
with  healthy  nurses,  who  are  irreproachable  in  their  conduct. 
The  parents  are  bound  to  guard  them  from  all  danger  until 
they  are  able  to  take  care  of  themselves,  and  the  neglect 
which  would  be  followed  by  any  serious  accident  would  b" 
one  of  the  reserved  cases. 

Q.  What  is  the  third  ? 

A.  To  make  them  receive  the  sacrament  of  Confirmation 
as  soon  as  they  are  old  enough. 

Q.  What  is  the  fourth  ? 

A.  To  teach  them  early  to  know,  love,  and  serve  God. 

This  is  the  end  for  which  God  has  created  and  placed  us 
in  the  world.  To  do  for  them  what  they  Ckanot  do  for 
themselves,  and  to  chc  '  for  them  wise  and  Christian 
teachers. 

To  be  careful  to  engrave  on  their  hearts  the  rosport  which 
they  owe  to  God  and  to  all  that  regards  religion,  such  as 
holy  places,  sacred  things,  and  persons  consecrated  to  Ctod. 

Q.  What  is  the  fifth  ? 

A.  To  accustom  them  from  their  childho<^  to  *  «imp]f 
and  frugal  life. 

To  give  them  a  sufficiency  of  every  thing,  but  nothing 
more  ;*  to  make  them  avoid  all  excess  m  eating,  or  drink- 


ible.    It 's 


♦  St  Aug.  lib.  vi.  18. 


272 


DOCTRINAL    CATECHISM. 


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II]  Ir 


I 

I   i: 


1:1  i 


f^ig,  or  in  sleep,  in  play  or  amusement,  in  dress,  ornaments, 

&c. 

Q.  What  ia  the  sixth  t   ■ 

A.  To  inspire  them  from  their  youth  with  a  love  of  labor. 

All  men  are  born  for  labor,  though  of  various  kinds,  ac- 
cording to  the  difference  of  station.* 

It  is  necessary,  therefore,  to  apply  them  to  it  as  soon  as 
they  are  old  enough.  ' 

Idleness,  says  the  Holy  Ghost,  hath  taught  much  evil  ;f 
and  is,  as  the  proverb  says,  "  the  mother  of  all  vice." 

Q.  What  is  the  seventh  ? 

A.  To  procure  for  them  as  good  an  establishment  as  the 
parents  possibly  can. 

To  the  end  that  their  children  may  bless  them  all  the 
days  of  their  life,  being  mindful  of  the  good  things  they  have 
received  from  them,  and  that  they  may  be  in  a  state  to  as- 
sist them,  ill  case  they  require  it.  Fathers  and  mothers,  by 
acting  in  this  way,  serve  God  very  profitably  in  their  state, 
merit  for  themselves  great  reward,  and  put  themselves  in 
the  way  of  going  to  be  united  with  God  for  all  eternity  in 
heaven,  after  having  been  united  to  him  here  on  earth  for  a 
time. 

On  Virginity. 

Q,  What  state  is  more  perfect  than  that  of  marriage  ? 
A.  The  state  of  virginity. 

To  this  state  also  belong  those  widows  who  live  in  chas- 
tity .J     See  the  account  of  Anna,  the  prophetess.g 

Q.  Why  is  that  state  the  most  perfect  ? 

A.  1st.  Because  it  renders  us  like  unto  Jesus  Christ. 

Thus  our  Lord  had  a  special  affection  for  St.  John  because 
of  his  virginity. 

2d.  Because  it  bears  more  resemblance  to  the  life  of  the 
blessed  in  heaven. 

Virgins  are  the  angels  of  the  earth,  as  the  angels  are  the 
virgins  of  heaven. 

3d.  Because  it  leaves  a  greater  liberty  to  serve  God. 

He  that  is  without  a  wife,  says  St.  Paul,  is  solicitous  for 


♦  Job  V.  7. 

t  Eccl.  xxxili.  29. 


t  Judith  vi«. 
§  St.  Luke  ii. 


OF    TUB    COMMANDMENTS    OF    QOD. 


273 


imcnts, 

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;h  viU. 
uke  ii. 


the  things  that  belong  to  the  Lord,  how  ho  may  please 
God  * 

But  he  that  is  with  a  wife,  is  solicitous  for  the  things  of 
the  world,  how  he  may  please  his  wife :  and  he  is  divided. 

Q.  Is  every  oue  capable  of  this  perfection  I 

A.  No,  none  except  those  to  whom  that  grace  is  given 
from  above. 

All  receive  not  this  .^'ord,  says  Jesus  Christ,  but  they  to 
whom  it  is  given.  And  he  adds :  He  that  can  receive  it, 
let  him  receive  it.f 

Q.  What  will  be  the  privilege  of  Christian  virgins  f 

A.  1st.  To  sing  a  new  canticle,  and  to  follow  the  Lcmb 
whithersoever  he  goeth.J 

2d.  To  have  a  particular  crown,  like  the  martyrs  and  the 
doctors. 


■»♦»• 


CHAPTEE    XIII. 

OF     THE      COMMANDMENTS      OP     GOD. 

Q.  Is  it  enough  to  be  baptized  and  have  faith  in  order  to  be  saved  I 

A.  No ;  it  is  also  necessary  to  keep  the  commandments 
of  God  and  of  the  Church. 

Q.  What  is  the  first  thing  necessary  for  salvation  \ 

A.  To  be  baptized. 

Amen,  amen,  I  say  to  the  unless  a  man  be  born  again 
of  water  and  the  Holy  Ghost,  he  cannot  enter  into  the  king- 
dom of  God.§  See  Chapter  VI.,  page  154,  on  Baptism, 
how  the  Baptism  of  water  may  be  supplied. 

Q.  What  is  the  second  thing  necessary  for  salvation  ? 

A.  To  have  faith. 

Children  receive  in  Baptism  the  habit  of  that  virtue,  as 
well  as  that  of  hope  and  of  charity. 

He  ♦'■>at  believeth,  and  is  baptized,  shall  be  saved :  but 
he  that  believeth  not  shall  be  condemned,  j] 


II 


*  1  Cor.  vii.  32. 
t  St  Matt.  xix.  11. 
i  Apoc.  xiv.  4. 


§  St  John  ill  5. 
I  St  Mark  xvi.  16. 


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23  WEST  MAIN  STREET 

WEBSTER,  N.Y.  14580 

(716)  872-4503 


274 


DOCTRINAL    CATECHISM. 


Miiii: 


11 !  i  II 'I 


Q.  What  is  the  third  thing  necessary  for  salvation! 

A.  To  keep  the  commandments  of  God  and  of  the  Qiurch. 

This  refers  to  adults,  that  is  to  say,  those  who  have  at- 
tained the  use  of  reason,  and  know  how  to  discern  good 
from  evil. 

If  thou  wilt  enter  into  life,  keep  the  commandments.* 
This  was  the  answer  given  by  Our  Lord  to  a  young  man  who 
asked  him  :  Good  Master,  what  good  shall  I  do  that  1  may 
have  life  everlasting? 

Q.  Is  it  not  enough,  then,  for  adults  to  be  baptized  and  have  faith  in 
order  to  be  saved  ? 

A.  No ;  they  must  also  keep  the  commandments  of  God 
and  of  the  Church. 

Baptism  and  faith  open  the  Church  for  our  reception,  and 
place  us  in  the  rank  of  Christians  ;  but  the  observance  of 
the  commandments  opens  heaven  for  us,  and  places  us 
amongst  the  saints. 

Faith  without  works  is  dead,f  says  St  James. 

This  must  be  indelibly  engraved  on  the  hearts  of  all  who 
really  wish  to  be  saved. 

Q.  How  many  commandments  has  God  given  us  ? 
A.  Ten :  three  of  which  relate  to  God  himself,  and  the 
other  seven  to  our  neighbor. 

Q.  How  many  of  the  commEindments  relate  to  Qod  t 
A.  Three. 

Q.  Which  are  they  ? 

A.  The  first  three. 

Q.  How  80? 

A.  Because  the  first  commands  us  to  adore  God ;  the 
second,  to  respect  his  name  ;  and  the  third,  to  keep  holy  the 
days  consecrated  to  his  honor. 

Q.  How  many  of  the  commandments  relate  to  our  neighbor  ? 
A.  Seven. 

Q.  Which  are  they  ? 
A.  The  last  seven. 
Q.  Demonstrate  that 

A.  The  first  of  those  seven  commands  us  to  honor  our 
fathers  and  our  mothers,  and  the  other  six  forbid  us  to  in- 


♦  Bt.  Matt.  xlx.  17. 


t  St  James  11.  IT. 


OF    THE    COMMANDMENTS    OF    GOD. 


275 


jure  our  neighbor,  either  in  his  person,  wealth  or  reputa- 
tion. 

Q.  Whence  comes  it,  then,  that  Our  Lord  reduces  the  whole  law  to 
the  two  commandments  of  the  love  of  God  and  the  love  of  our  neigh- 
hor? 

A.  It  is  because  the  love  of  God  comprises  the  first  three, 
and  the  love  of  our  neighbor  the  seven  others. 

Q.  What  commandments  ai-e  contained  in  the  love  of  God? 
A.  The  first  three. 

Q.  How  so? 

A.  Because,  when  we  truly  love  God,  we  adore  him,  we 
respect  his  holy  name,  and  duly  observe  the  days  set  apart 
for  his  honor. 

Q.  What  commandments  are  contained  in  the  love  of  our  neighbor? 
A.  The  seven  others. 

Q.  How  so  ? 

A.  Because,  when  we  truly  love  our  neighbor,  we  honor 
our  father  and  mother,  and  injure  no  one  whatsoever,  either 
in  their  person,  wealth,  or  reputation. 

Hence,  it  is  with  much  reason  that  Our  Lord  reduces  the 
whole  law  to  the  two  commandments  of  the  love  of  God 
and  of  our  neighbor, 

Q.  What  are  the  oommandmenta  of  God  ? 

A.  Here  they  are  as  they  are  recorded  in  the  Holy  Scrip- 
ture,  book  of  Exodus,  ch.  xx. : 

I.  I  am  the  Lord  thy  God,  who  brought  thee  out  of  the 
land  of  Egypt,  out  of  the  house  of  bondage.  Thou  shalt 
not  have  strange  gods  before  me.  Thou  shalt  not  make  to 
thyself  a  graven  thing:  thou  shalt  not  adore  them  nor  serve 
them. 

n.  Thou  shalt  not  take  the  name  of  the  Lord  thy  Cod  in 
vain. 

III.  Remember  that  thou  keep  holy  the  Sabbath  day. 

IV.  Honor  thy  father  and  thy  mother,  that  thou  mayest 
be  long  lived  upon  the  land. 

V.  Thou  shalt  not  kill. 

VI.  Thou  shalt  not  commit  adultery. 

VII.  Thou  shalt  not  steal. 

VIII.  Thou  shalt  not  bear  false  witness  against  thy  neigh- 
bor. 


Iff. ' 


f 


276  doctuina;.  catechism.      "' 

IZ.  Thou  shalt  not  covet  ihy  neighbor's  wife.  ' 

X  Thou  shalt  not  covet  thy  neighbor's  goods :  his  house, 

nor  his  servant,  nor  his  handmaid,  nor  his  ox,  nor  his  ass, 

nor  any  thing  that  is  his. 

Q.  Whtm  did  God  give  those  ten  commandments  to  the  Israelites  t 
A.  At  the  commencement  of  their  journey  through  the 

desert. 

In  the  year  of  the  world  2513,  before  Christ  1491,  in  the 

third  month  after  their  departure  from  Egypt. 

Q.  What  is  this  law  called  f  "    ji' 

il.  It  is  called  the  written  law. 

Q.  Why!  .T  •:*;•-■■;  -•■-  '    :    '■':  '  :''' ..^"' 

A.  Because  God  gave  it  written  on  two  tables  of  stone. 

Q.  Were  men  without  any  law,  then,  previous  to  that  timet 
A.  No ;  they  had  the  natural  law.  < 

Q.  What  is  the  natural  law  ?  :.    .\  .'i 

A,  The  law  of  reason  and  of  conscience.  ' 

Men  read  therein  the  evil  which  they  were  to  avoid  and 

the  good  which  they  were  to  do.  u 

Q.  Why  did  God  give  them  another? 
A.  Because  the  first  was  disappearing  from  the  earth,  so 

great  was  the  malice  of  men. 

Q.  What  law  has  succeeded  to  the  written  law  t 

A.  The  law  of  grace.  i    i 

There  have,  then,  been  three  laws :  the  natural  law,  the 

written  law,  and  tiie  law  of  grace,  which  last  is  to  subsist 

till  the  end  of  time. 

Q.  Can  we  fulfil  the  commandments  of  God  t 
A.  Yes,  we  can,  with  the  grace  of  God. 

Q.  What  is  necessaiy  to  be  done  in  order  to  obtain  that  grace  t 

A.  !•  is  necessary  to  ask  it  without  ceasing. 

God  commands  nothing  impossible  ;*  but,  in  giving  ua 
his  commandments,  he  warns  us  to  do  what  we  can,  to  ask 
for  grace  to  do  what  we  cannot  do  ourselves,  and  he  gives 
that  grace  when  it  is  sincerely  desired. 

Jesus  Christ  says :  My  yoke  is  sweet  and  my  burden 
lightf 

And  St.  John  assures  us  that  the  commandments  of  God 
are  not  heavy  .| 


*  Cone.  Trid.  oh.  xL 


t  St.  Mfttt.  zl.  80. 


X  St.  John  T.  8. 


OF  THK   00MMANDMENT8   OF   GOD. 


277 


*; 


.  i?^"!.' 


ARTICLE  I. 


'  ■■.!*, 


:>'.!>      n 


!  i< 


'0.  What  is  ordained  by  the  first  commandment :  Thou  shalt  not  have 
strange  gods  before  me  f 

A.  1st.  That  we  are  to  believe  in  God  ;  2d.  To  hope  in 
him ;   3d.  To  love  him  perfectly  ;  4th.  To  adore  him  alone. 

Q.  Wliat  is  the  first  thing  which  this  commandment  obliges  us  to  do } 
A  To  believe  m  God.      ^  •   •  ^  .-      *- ^    ..  ..v     ...    . 

Q.  What  is  it  to  believe  in  God  f 

A.  To  hold  for  certain  that  thPi  e  is  a  God,  and  to  submit 
to  all  the  truths  which  he  has  revealed  and  declared  to  us 
by  his  Church. 

Q.  What  TU'tue  is  it  that  makes  us  believe  in  God,  and  in  all  the 
truths  whioh  he  has  revealed  and  d  >clared  to  us  by  his  Church ! 

A,  Faith. 

This  virtue  is  the  root  and  the  foundation  of  salvation. 
We  ought  to  value  it  very  highly,  thank  God  for  it  without 
ceasing,  and  preserve  it  with  the  utmost  care. 

Q.  What  is  the  first  truth  which  faith  teaches  US  ? 
A.  That  there  is  a  God. 

Q.  How  are  we  to  hold  this  truth  ? 
A.  We  are  to  hold  it  for  certain. 

Q.  When  do  we  hold  it  for  certain  ? 

A.  When  we  believe  it  without  any  sort  of  doubt. 

Q.  Why  are  we  to  believe  it  without  any  sort  of  doubt  ? 
A.  Because  God  himself  has  said  it. 
Hear,  O  Israel,  the  Lord  our  God  is  one  Lord.* 
Jesus  Christ  has  repeated  the  same  words  in  St.  Mark.f 
Hence,  God  being  all  truth  and  goodness  can  neither 
deceive  nor  be  deceived.^ 

Q.  Does  it  suffice  to  believe  that  there  b  a  God,  in  order  to  have 
faith? 

A,  No,  we  must  also  submit  to  all  the  truths  which  he 
has  revealed  and  declared  to  us  by  his  Church, 

Q.  What  is  meant  by  saying  tliat  we  nmst  submit  f 
A,  That  is  to  say,  that  we  must  captivate  our  minds  under 
the  obedience  of  faith. 

We  are  to    refrain    from  reasoning  on  mysteries  which 


•  Deut  vL  4. 


t  St.  Mark  xil.  29. 

24 


X  Heb.  vL  18. 


m 


M 


wit 


278 


DOCTRINAL   CATECHISM. 


! 


MlH 


I 


are  infinitely  above  human  comprehension,  and  to  reduce  it 
to  an  entire  and  absolute  submission. 

Such  was  the  obedience  of  the  Blessed  Virgin  to  the 
words  of  the  Angel.  If  she  speaks,  it  is  but  to  solicit 
instruction  and  to  confirm  herself  in  obedience.  This,  then, 
is  our  model  in  the  obedience  which  we  owe  to  all  the  truths 
which  God  has  revealed  and  declared  to  us  by  his  Church.* 

Q,  What  nre  the  tniths  which  Ood  has  revealed  to  us ! 

A.  All  those  which  the  Church  regards  as  articles  of  faith. 

For  instance,  that  there  is  a  God ;  that  there  arb  three 
persons  in  God  ;  that  those  three  persons  are  equal  in  all 
things  and  make  but  one  God;  that  the  second  person 
became  man  for  our  redemption ;  that  there  are  seven  sac- 
raments ;  that  there  is  a  paradise,  a  hell,  a  purgatory,  and 
so  on  with  the  others. 

Q.  By  whom  does  God  propose  these  truths  to  us? 

A.  By  his  Church. 

It  is  God  who  has  revealed  them,  and  it  is  the  Church 
who  proposes  them  to  us.  Judge,  then,  with  what  submis- 
sion, what  docility  and  respect,  we  ought  to  hear  the  Church, 
which  is  the  organ  whereby  God  discloses  his  truths  to  us. 

Q.  How  has  God  revealed  these  truths  to  us  f 

A.  By  Scripture  and  tradition. 

Q.  What  is  SciiptureF 

A.  It  is  the  written  word  of  God. 

Q.  Wherein  is  it  written  ? 

A.  In  the  holy  books,  which  are  the  Old  and  New  Testa- 
ments, commonly  called  the  Mble.  These  books  are  called 
canonical. 

Ist.  Because  they  are  the  rule  of  our  faith ;  for  canon  is 
a  Greek  word  which  means  rule. 

2d.  Because  the  catalogue  of  those  books  is  inserted  in 
several  councils,  and  lastly  in  that  of  Trent. 

The  Old  Testament  contains  what  took  place  in  the  Church 
from  the  creation  of  the  world  till  the  time  of  Jesus  Christ : 
that  is  to  say,  about  four  thousand  years. 

The  New  Testament  contains  what  passed  in  the  Church 
from  Jesus  Christ  till  the  preaching  of  the  Apostles,  inclu- 
sively.    This  is  about  sixty  years. 

•  St.  Luko  1.  88. 


th 
mi 
prj 
re^ 


OF    THE    COMMANDMENTS    OF    OOD. 


279 


13 


Q.  Waa  it  God  himself  who  wrote  the  holy  Ixwka } 

A.  No ;  they  were  written  by  men  inspired  by  the  Holy 
Ghost. 

The  Old  Testament,  by  the  Prophets  and  other  men 
equally  inspired. 

The  New  Testament,  by  the  Apostles  or  their  disciples. 

Q.  What  is  tradition? 

A.  It  is  the  unwritten  law  of  God. 

Q.  What  ia  meant  by  unioritten  f 

A.  That  which  is  not  contained  in  the  holy  books. 

Q.  From  whom  did  the  Apostles  receive  it  ? 

A.  They  received  it  from  Jesus  Christ  or  from  the  Holy 
Ghost.  There  are  also,  says  St.  John,  many  other  things 
which  Jesus  did :  which,  if  they  were  written  every  one, 
the  world  itself,  I  think,  would  not  be  able  to  contain  the 
books  that  should  be  written.* 

And  elsewhere  he  says :  But  the  Paraclete,  the  Holy 
Ghost,  whom  the  Father  will  send  in  my  name,  he  will 
teach  you  all  things,  and  bring  all  things  to  your  mind, 
whatsoever  I  shall  have  said  to  you.f  When  he,  the  Spirit 
of  truth,  shall  come,  he  will  teach  you  all  truth.  J 

Q.  How  is  this  unwritten  word  of  God  preserved  ? 

A.  By  verbal  teaching. 

The  Apostles  taught  it  to  their  disciples,  and  those  disci- 
ples to  others,  and  so  in  succession  from  mouth  to  mouth 
down  to  us.  We  regard  as  apostolic  traditions,  all  points 
of  doctrine  or  of  discipline  which  are  universally  received  in 
all  the  churches,  without  any  date  being  assigned  for  their 
commencement.  Such  is  the  perpetual  virginity  of  the 
Blessed  Virgin,  the  observance  of  Sunday  as  the  s&bbath, 
the  use  of  Lent,  and  of  the  sign  of  the  cross,  the  custom  of 
mingling  a  little  water  with  the  wine  in  the  chalice,  the 
practice  of  baptizing  infants,  and  the  greater  part  of  what 
regards  the  sacraments. 

Q.  Are  we  obliged  to  believe  tradition! 
A.  Yes,  as  firmly  as  Scripture. 

Q.  Why! 

A.  Because  it  is  still  the  word  of  God. 


♦StJohnxxL28. 


t  St.  John  xiv.  26. 


It  St.  John  xvi.  la. 


!■:' 


280 


DOCTRINAL    CATECHISM. 


Q.  To  whom  has  God  confided  the  deposit  of  Scripture  and  tradi- 
tion t 

A.  To  the  Church,  to  whom  he  has  also  given  the  under- 
standing thereof,  and  the  power  of  proposing  it  to  the  faith- 
ful by  an  infallible  judgment  and  with  a  supreme  authority. 

Q.  What  deposit  has  Ood  confided  to  his  Church  t 
A.  He  has  confided  to  her  the  deposit  of  Scripture  and 
tradition.  '         ■  "    "    - 

Q,  Why  do  you  call  Scripture  and  tradition  a  deposit  I 
A.  To  show  that  the  Chnrch  is  only  the  guardian  of  them. 

Q.  To  whom,  then,  does  this  deposit  belong  f 
A.  It  belongs  to  God,  the  source  and  the  author  of  all 
truth. 

Q.  What  has  God  also  given  to  his  Church,  together  with  this  de- 
posit!) 

A.  He  has  given  her  the  proper  understanding  thereof. 

Q.  What  is  meant  by  the  proper  understanding  f 

A.  The  light  to  understand  and  determine  its  true  sense. 

Q.  What  power  has  he  given  her  at  the  same  time  f 

A.  He  has  given  her  the  power  of  proposing  it  to  the 
faithful ;  that  is  to  say,  to  all  those  who  compose  the 
Church.  • 

Q.  When  does  the  Church  make  use  of  this  power  ? 

A.  When  she  gives  her  decision  in  those  difficulties  which 
spring  up  in  the  Church. 

Q.  How  does  she  pronounce  her  decisions  ? 
A.  She  pronounces  them  with  infallible  judgment  and 
with  supreme  authority. 

Q.  Wh&t  19  infallible  judgment  f 
A.  A  judgment  incapable  of  error. 
It  is  the  Holy  Ghosc  himself  who  speaks  by  the  mouth 
of  the  Church,  hence  she  cannot  be  mistaken. 

Q.  What  is  meant  by  supreme  authority  ?  ' 

A.  An  authority  from  which  there  is  no  appeal. 
When  the  Church  has  spoken,  all  the  faithful  are  obliged 
to  obey,  and  they  cannot  appeal  from  her  judgment,  because 
there  is  in  this  world  no  higher  tribunal,  her  tribunal  being 
that  of  God  himself. 

Q.  To  whom,  in  the  Church,  has  Jesus  Christ  confided  the  deposit  of 
Scripture  and  tradition,  together  with  the  proper  understanding  thereof, 


BUi 


OF    THE    COMMANDMENTS    OF   OOD. 


281 


aud  the  power  of  proposing  it  to  the  faithful,  \irith  infallible  judgment 
and  supreme  authority  t 

A.  To  St.  Peter,  the  other  apostles,  and  their  successors. 

Q.  Who  are  their  successors  ? 

A,  The  Pope  and  the  bishops. 

The  Pope,  the  successor  of  St.  Peter,  the  first  of  the 
bishops  by  divine  right,  (that  is  to  say,  by  the  institution 
of  Jesus  Christ,)  who  has  succeeded  him  in  his  primacy  as  in 
all  the  rest. 

The  bishops,  the  successors  of  the  other  apostles. 

It  was  to  St.  Peter  that  Christ  said,  for  himself  and  his 
successors  :  ITiou  art  Peter,  and  upon  this  rock  I  will  build 
my  Church,  and  the  gates  of  hell  shall  not  prevail  against  it. 

And  I  will  give  to  thee  the  keys  of  the  kingdom  of  heaven ; 
and  whatsoever  thou  shalt  bind  upon  earth,  it  shall  be 


bound  also  in  heaven ;  and  whatsoever  thou  shalt  loose 


upon  earth,  it  shall  be  loosed  also  In  heaven.* 

I  have  prayed  for  thee,  speaking  to  St.  Peter,  that  thy 
faith  fail  not :  and  thou  being  once  converted,  confirm  thy 
brethren.f 

After  St.  Peter  had  said  to  Jesus  Christ  three  times : 
Lord,  thou  knowest  that  I  love  thee ;  Jesus  Christ  said  to 
him  twice :  Feed  my  lambs ;  and  the  third  time :  Feed  my 
sheep. J  Which  comprises  all  the  flock  of  Christ ;  that  is 
to  say,  the  entire  Church. 

It  is  to  the  apostles  and  their  successors  that  Jesus  Christ 
has  said :  All  power  is  given  to  me  in  heaven  and  on 
earth  ;§  as  my  Father  hath  sent  me,  so  I  also  send  you  ;J 
and,  behold,  I  am  with  you  all  days,  even  to  the  consum- 
mation of  the  world.^ 

Q.  Have  all  these  prerogatives  descended  from  the  apostles  to  their 
successors,  the  Pope  and  the  bishops  8 

A.  Yes ;  they  have. 

Q.  Are  we  bound  to  obey  them  ? 

A.  Yes ;  we  are. 

Whether  the  bishops  be  assembled  or  not,  when  they  all, 
or  nearly  all,  agree  with  the  Pope,  who  is  their  head,  on  any 
point  of  doctrine  or  of  discipline,  we  are  bound  to  obey 


il 


ii 


*  8t  Matt  xvl  18. 
t  St.  Luke  xxiL  82. 
X  St.  John  xxL  15. 


24* 


$  Bt  Matt,  xxvili.  18. 
I  Bt.  John  XX.  21. 
i  St  Matt,  xxvlii.  20. 


if\ 


If 


I 


m 


282 


DOCTRINAL   CATECHISM. 


them,  because  Christ  has  promised  to  be  with  them  all  days, 
whether  they  be  assembled,  or  whether  they  bo  not. 

Q.  What  is  the  puuisbment  of  those  who  do  not  obey  the  Church  t 
A.  They  are  cut  off  from  it  by  excommunication. 
If  any  one,  says  Jesus  Christ,  will  not  hear  the  Churcli, 
let  him  be  to  thee  as  the  heathen  and  the  publican.* 

Q.  How  do  we  sin  against  faith )  .  y^       *  '  ' 

A.  In  four  ways.  , 

Q.  Which  is  the  first  t 

A.  By  not  believing  the  truths  which  she  teaches. 
He  who  believeth  not,  says  Jesus  Christ,  shall  be  con- 
demned.f 

Q.  Who  are  they  who  do  not  believe  the  truths  which  faith  teaches  t 

A.  Pagans,  infidels,  Jews,  and  heretics. 

Pagans  are  those  who  do  not  recognize  the  true  God  and 
who  worship  idols. 

Infidels  are  those  who  recognize  the  true  God,  but  do  not 
believe  in  the  Holy  Trinity,  in  Jesus  Christ,  or  in  the 
other  truths  of  religion. 

Jews  are  those  who  recognize  the  true  God,  but  honor 
him  with  the  same  ceremonies  as  if  Jesus  Christ  were  not 
come. 

Heretics  are  those  who,  under  the  name  of  Christians,  re- 
main attached  to  errors  condemned  by  the  Church. 

There  is  also  impiety,  which  opposes  religion  without 
wishing  to  establish  another ;  and  irreligion,  that  is  to  say, 
the  indifference  of  libertines  who  live  as  though  there  were 
neither  God  nor  religion. 

Q.  Which  is  the  second  ? 

A.  By  outwardly  renouncing  them. 

Q.  Who  are  they  who  outwardly  renounce  the  truths  of  religi<xi  ? 

A.  1st.  Christians  who,  in  order  to  escape  torture,  offer 
incense  to  idols. 

This  was  seen  in  the  first  ages,  during  the  persecutions 
of  the  Church,  and  would  be  seen  again  if  new  persecutions 
arose. 

2d.  Christians  who  publicly  declare  against  the  truths 
they  have  professed. 


•  St  Matt  xvllL  It 


t  St  Mark  zvt  16. 


asil 
ho) 

COl 


OF    THE   COMMANDrSNTS    OF    GOD. 


283 


Such  are  avowed  heretics  w..o  make  public  profession 
of  heresy,  and  all  those  who  publicly  adhere  to  them. 

3d.  Christians  who  leave  the  Catholic  religion  to  embrace 
another. 

Such  was  Julian  the  Apostate,  who  from  being  a  Christian 
became  an  idolater.  Such,  in  fact,  are  all  who  fall  away 
from  the  true  faith :  these  are  called  apostates. 

Q.  Which  is  the  third  f 

il.  By  voluntarily  doubting  any  of  them, 

Q.  What  is  it  to  doubt  the  truths  of  faith  t 

A.  To  be  uncertain  and  vacillating  in  belief. 

Is  it  quite  true,  they  say  to  themselves,  that  there  is  a 
hell  ?  or  that  Jesus  is  really  in  the  Blessed  Sacrament  1 

When  these  thoughts  are  involuntary,  and  that  we  reject 
them  at  once,  making  an  act  of  faith  on  those  truths,  it  is 
not  a  sin  :  on  the  contrary,  it  is  an  act  of  virtue. 

Q.  Wlien  do  we  voluntarily  doubt  these  truths  f 

A.  When  we  do  it  knowingly  and  with  deliberation.  It 
is  then  a  great  sin,  because  it  is  supposing  that  God  can  lie 
and  deceive  us.* 

Q.  Which  is  the  fourth! 

A.  By  neglecting  to  be  instructed  in  those  truths,  a 
knowledge  of  which  is  necessary  to  salvation. 

Q.  What  truths  are  they  whose  knowledge  is  necessary  to  salvation  f 

A.  1st.  The  mysteries  of  the  Trinity,  the  Incarnation,  and 
the  Redemption. 

2d.  The  resurrection  of  the  dead,  and  the  eternity  of  re- 
ward and  punishment. 

3d.  The  Apostles'  Creed,  the  Lord's  Prayer,  the  Com- 
mandments of  God  and  of  the  Church,  with  all  that  regards 
the  sacraments  and  the  duties  of  one's  state. 

Q.  Where  do  we  begin  to  learn  these  truths  f 

A.  In  schools  and  catechisms. 

Children  are,  therefore,  to  attend  there  with  zeal  and 
assiduity  ;  to  be  modest  and  attentive,  and  to  rehearse  at 
home  what  they  learned  at  school  or  at  catechism. 

Q.  What  is  the  second  thing  to  which  we  are  bound  by  the  first 
couunandoient  of  God ! 
A.  To  hope  in  God. 

♦  Heb.  vl.  la 


If       If       ^ 


284 


DOCTRINAL   0AT£CHI8M. 


Q.  What  is  it  to  hope  iu  God  t 

A.  To  expect  with  a  firm  confidence,  from  his  iniinito 
goodness,  the  blessings  which  ho  has  promised  to  us. 

Q.  Why  do  you  say  that  to  hope  is  to  expect  t 
A.  Because  one  has  not  what  they  hope  for. 
If  they  had,  they  would  hope  no  more.    Hence  it  is  that 
St.  Paul  says :  But  if  we  hope  for  that  which  we  see  not| 
wo  wait  for  it  with  patienje.*  « 

Q.  What  do  we  expect  by  hope  ? 

A.  We  expect  the  blessings  which  God  has  promised  to 
us. 

Q.  Wherein  has  God  promised  them  to  us  t 

A.  In  the  Holy  Scriptures. 

The  Lord  spoke  to  Abraham  in  a  vision,  and  said  to  him : 
Fear  not,  Abram,  I  am  thy  protector,  and  thy  reward  ex- 
ceeding great,  f 

Then  shall  the  just  shine  li^s  >  the  sun,  says  Jesus  Christ, 
in  the  kingdom  of  their  Fathe^.J 

To  hifn  that  shall  overcome,  I  will  grant  to  sit  with  me 
on  my  throne  ;  as  I  also  have  overcome,  and  have  sat  with 
my  Father  on  his  throne.§ 

Q.  How  do  we  expect  the  blessings  that  Gh>d  has  promised  ust 

A.  We  expect  them  with  a  firm  confidence. 

Q.  Why  with  a  firm  confidence  ? 

A.  Because  we  are  assured  that  God  cannot  break  his 
word. 

Heaven  and  earth  shall  pass  away,  but  my  word  shall  not 
pass  away.  II 

Q.  What  condition  is  to  be  fulfilled  on  our  part! 

A.  To  keep  his  commandments  with  inviolable  fidelity. 

If  ttou  wilt  enter  into  life,  keep  ^'.le  commandments.^ 

Without  the  fulfilment  of  this  condition,  we  have  no 
claim  on  the  promises  of  God. 

Q.  From  what  are  we  to  expect  these  blessings ! 
A.  From  the  infinite  goodness  of  God, 

Q.  Why  from  the  infinite  goodness  of  God  ? 
A.  Because  it  is  the  pure  effect  of  his  goodness  that  he 
has  promised  them  to  us. 


♦  Rom.  vlil.  25. 

t  Gen.  XV.  1. 

X  St  Matt  ziii.  48. 


§  Apoc.  iil.  21. 

I  St.  Matt  xxiv.  85. 

1  St  Matt.  xix.  IT. 


OF    THE    COMMANDMENTS    OF    GOD. 


285 


no 


Notliing  less  than  an  infinite  goodness  could  have  prom- 
ised us  these  blessings. 

Q.  What  are  the  bleaeings  which  we  expect  from  Ood  t 
A.  Eternal  salvation,  together  with  the  graces  and  other 
assistance  necessary  for  obtaining  it. 

.  Q.  What  la  eternal  ealvation  f 
"'  A.  It  is  the  deliverance  from  all  evil  and  the  possession 
of  all  good. 

Q.  When  are  wo  delivered  from  all  evil  and  io  posseosioa  of  all  good  t 
A.  When  we  enjoy  God  in  heaven. 

Q.  What  blessings  accompany  that  enjoyment  of  God  ? 

A.  Blessings  immense,  incomprehensible,  and  ineffable.* 

Immense,  because  of  the  assemblage  and  re-union  of  all 
joys,  of  all  contentment,  and  of  all  delight,  without  any 
mixture  of  evil. 

Incomprehensible,  because  eye  has  not  seen,  ear  has  not 
heard,  nor  has  it  entered  into  the  heart  of  man. 

Ineffable :  I  know  a  man  in  Christ,  and  such  a  man  was 
caught  up  into  paradise,  and  heard  sweet  words,  which  it  is 
not  granted  to  man  to  utter.f 

Q.  Is  salvation  the  only  blessing  which  we  liave  to  hope  for  from 
God? 

A.  We  are  also  to  hope  for  the  graces  and  other  assist- 
ance necessary  for  obtaining  it. 

Q.  What  graces? 

A.  All  those  which  enlighten  the  mind,  strengthen  the 
will,  and  inflame  the  heart. 

Without  the  assistance  of  these  graces  we  cannot  shun 
evil  and  do  good  in  a  manner  useful  to  salvation  ;  two  things, 
nevertheless,  which  are  absolutely  necessary  in  order  to  ob- 
tain it. 

Q.  What  other  assistance  ? 

A.  All  that  is  necessary  for  the  life  of  the  body.  With- 
out this  assistance  we  are  exposed  to  many  temptations. 
Hence  we  are  not  only  to  hope  for  it,  but  also  to  ask  it ;  as 
our  Lord  himself  teaches  us  in  the  Lord's  Prayer. 

It  was  on  this  account  that  Solomon  said  to  God  :  Give 
me  neither  beggary  nor  riches  :  give  me  only  the  necessa- 


m 


♦  1  Cor.  II  9. 


2  Cor.  xii.  ^4. 


rtbu 


\% 


286 


DOCTRINAL    CATECHISM. 


f 


u 

I  Ik 

1 1 111,1. 

I,. 

s 


■  i  i! 


I)  fcr 
ii::.: 


I    1 


ries  of  life,  lest  perhaps,  being  filled,  I  chould  be  tempted  to 
deny,  and  say.  Who  is  the  Lord  1  or,  being  compelled  by 
poverty,  I  should  steal,  and  forswear  the  name  of  my  God.* 

Q.  How  do  we  sin  against  hope  ! 
A.  In  three  ways. 

Q.  What  is  the  first  ? 

A.  It  is  when,  despairing  of  our  salvation,  we  remain  im- 
penitent. 

Q.  What  is  it  to  despair  of  salvation  ? 

A.  To  hope  for  no  pardon  from  God. 

Q.  How  do  people  fall  into  this  state ! 

A.  1st.  By  voluntarily  giving  way  to  thoughts  of  despair. 

We  must  be  faithful  in  rejecting  these  thoughts,  and  in 
producing  acts  of  confidence,  as  soon  as  we  are  sensible  of 
them. 

2d.  By  thinking  that  they  can  never  succeed  in  getting 
rid  of  their  bad  habits. 

If  the  sinner  cannot  do  it  by  himself,  he  can  with  the  as- 
sistance of  grace.  He  must,  therefore,  do  all  he  can  to  ob- 
tain that  grace.  I  can  do  all  things  in  him  who  strengthens 
me.f 

3d.  By  despairing  of  ever  being  converted. 

The  remedy  for  this  evil,  is  to  seek  a  charitable  confes- 
sor, lay  open  the  conscience  to  him,  and  ask  him  the  best 
means  to  be  taken. 

By  faithfully  obeying  him,  the  penitent  will  be  sure  to 
get  out  of  his  unhappy  state. 

Q.  What  happens  those  who  despair  of  their  salvatfon ! 

A.  They  remain  in  impenitence. 

Q.  What  is  it  to  remain  in  impenitence  ? 

A.  It  is  to  persevere  in  sin,  and  make  no  efibrt  to  get  rid 
of  it. 

Q.  To  what  does  impenitence  lead  ? 

A.  To  that  which  is  called  Jinal. 

Q.  What  is  final  impenitence  ? 

A.  Death  in  sin.  It  is  the  greatest  of  all  misfortunes,  be- 
cause it  is  followed  by  eternal  damnation,  which  is  an  irre- 
parable evil. 


•  ProT.  XXX.  8,  9. 


t  Phil.  iT.  18. 


OF   THE    COMMAKDMENTS    OF   GOD.  287 

EXAMPLE. 
Miserable  death  of  Judas.— jSK^  Matt.  zzylL 

Q.  What  is  the  second  ? 

A.  When,  presuming  on  the  mercy  of  God,  or  on  his  own 
strength,  the  sinner  defers  his  conversion. 

Q.  Who  are  they  who  presume  on  the  mercy  of  God  ? 

A.  They  who  persuade  themselves  that  they  will  always 
have  time  and  grace  to  be  converted. 

To  think  so  is  evidently  to  deceive  one's  self,  for  it  is 
reckoning  on  time  and  grace,  two  things  which  belong  only 
to  God,  and  not  to  us. 

Q.  Who  are  they  that  presume  on  their  own  strength  ? 

A.  They  who  think  that  they  can  be  converted  whenever 
they  please. 

St.  Peter  fell  because  he  thought  he  could  sustain  himself: 
what  will  become  of  those  who  think  that  they  can  rise 
again,  by  themselves,  and  whenever  they  please ! 

Q.  What  usually  happens  to  those  who  presume  on  the  mercy  of  God 
and  their  own  strength  ? 

A.  They  defer  their  conversion. 

Q.  To  what  do  they  thereby  ejtpose  themselves  ? 

A.  They  expose  themselves  to  die  in  sin. 

Q.  What  must  we  do  in  order  to  avoid  that  misfortune  ? 

A.  We  must  work  out  our  salvation  with  fear  and  trem- 
bling,* trust  in  God,  distrust  ourselves,  and  labor  assidu- 
ously for  our  conversion. 


li 


EXAMPLE. 

Balthazar,  warned  by  a  miraculous  hand,  defers  his  conversion,  and  is  killed  the 

following  night— Z>an.  v. 

Q.  What  is  the  third? 

A.  To  want  confidence  in,  or  submission  to,  the  guidance 
of  Providence. 

Q.  Wlmt  is  Providence  ? 

A.  It  is  the  care  which  God  takes  of  all  things. 
Q.  What  does  Providence  conduct  in  this  world  I 
A.  It  conducts  all  things. 

•  Phil,  it  12. 


288 


DOCTRINAL    CATECHISM. 


Are  not  two  sparrows  sold  for  a  farthing  ?  and  not  one 
of  them  sh-^ll  fall  on  the  ground  without  your  Father.  But 
the  very  hairs  of  your  head  are  all  numbered,  and  not  one 
of  them  shall  perish.* 

Q.  What  should  a  C/hristian  do  who  believes  in  this  Providence  t 
A.  He  should  trust  in  it  and  submit  to  it. 

Q.  Wliat  is  he  to  expect  from  it  with  confidence  ? 
A,  All  the  helps  which  are  necessary  both  for  soul  and 
body.  ,, 

EXAMPLE. 

Confidence  of  Ezechlas.— 4  Kinffa  xlx. 

Confidence  of  Judith.— Ch.  ix. 

Confidence  of  the  three  children  In  the  furnace. — Dan.  if*. 

Confidence  of  Daniel  in  the  lion's  den. — Dan.  vL  and  xir. 

Q.  On  what  occasions  are  we  principally  to  bubmit  to  the  guidance  of 
Providence  ? 
A.  In  sufferings  and  humiliations. 


-ii! 


:: 


im 


i|i!^Ml:i| 


EXAMPLE. 

Submission  of  Job  in  his  disgrace.— «7b&  L  and  ii.  , 

Q.  Who  are  they  who  want  confidence  in  the  guidance  of  Provi- 
dence ? 

A.  1st.  They  who  voluntarily  entertain  thoughts  of  dis- 
trust. 

Be  not  solicitous  for  your  life,  what  you  shall  eat,  nor  for 
your  body,  what  you  shall  put  on.f  See  the  rest  of  the 
chapter. 

2d.  They  who  think  that  all  is  lost  when  they  have  no 
ot^.cr  resource  than  Providence. 

When  all  hum.'in  aid  fails  us,  it  is  then  that  we  must  re- 
double our  confidence,  and  expect  all  from  God.  If  we 
truly  confide  in  him,  he  will  sooner  work  a  miracle  than 
abandon  us.  See  how  he  multiplied  the  loaves  and  fishes 
in  the  desert.J 

3d.  They  who  depend  more  on  their  own  industry  than 
the  assistance  of  God. 

All  men  should  be  persuaded  that  no  industry  v,un  suc- 
ceed without  the  assistance  of  God.  ^ 


*  Pt.  Mntt.  X.  29,  80;  St  Luke  xxL  18. 
t  8L  Matt.  vL  25. 


t  St  John  Tl.  6. 


tribuF 
dangi 


If 


OF    THE    COMMANDMENTS    OF    GOD. 


289 


no 


Q.  Who  are  they  who  want  submission  to  the  guidance  of  Provi- 
dence t 

A.  1st.  They  who  consider  theDiselves  unhappy  when 
any  evil  befalls  them.  Jesus  Christ  has  said :  Blessed  are 
they  that  mourn ;  blessed  are  they  that  suffer. 

2d.  They  who  wish  for  death,  being  disheartened  with 
sufferings. 

Their  case  would  be  a  hard  one  if  God  took  them  at  their 
word ;  and  if  death  presented  itself,  they  would  very  soon 
change  their  tone. 

3d.  They  who  murmur  against  God  in  their  troubles. 

The  Israelites  were  punished  for  their  murmurs  in  the 
desert.  Of  six  hundred  thousand  who  went  forth  from 
Egypt,  only  Caleb  and  Joshua  entered  the  promised  land ; 
the  others  perished  because  of  their  murmurs.* 

Q.  What  is  the  third  thing  to  which  we  are  bound  by  the  first  com- 
mandment of  God  f 

A.  To  love  God. 

Q.  What  is  it  to  love  God? 

A.  To  fix  our  her  's  on  God,  as  our  sovereign  good  and 
last  end. 

Q.  What  are  we  to  fix  on  God ! 

A.  We  are  to  fix  our  u.  irt  on  him. 

Q.  Why  our  heart  ? 

A.  Because  it  is  the  heart  that  God  principally  demands. 

Q.  How  are  we  to  fix  our  heart  on  God  ? 

A.  We  are  to  fix  it  on  him  firmly  and  constantly. 

Q.  Why  firmly « 

A.  To  the  end  that  nothing  may  be  able  to  break  that 

union. 

Q.  Why  constantly  ? 

A.  To  the  end  that  nothing  may  be  able  to  interrupt  that 
union. 

Happy  are  they  who  fix  their  heart  firmly  and  constantly 
on  God,  because  they  love  him  always  and  without  inter- 
ruption !  It  was  thus  that  St.  Paul  loved  him,  when  he 
said  :  Who  shall  separate  us  from  the  love  of  Christ?  shall 
tribulation  ?  or  distress  ?  or  famine  ?  or  nakedness  1  or 
danger  ?  or  persecution  1  or  the  sword  1 


♦  Kom.  xlv. 

25 


290 


DOCTRINAL   CATECHISM. 


in  I  It; 


11' 


■ii'l 


11 


(As  it  is  written  :  For  thy  sake  we  are  put  to  death,  all 
the  day  long :  we  are  accounted  as  sheep  for  the  slaughter.) 

But  in  all  these  things  we  overcome,  because  of  him  that 
hath  loved  us. 

For  I  am  sure  that  neither  death,  nor  life,  nor  angels,  nor 
principalities,  nor  powers,  nor  things  present,  nor  things  to 
come,  nor  might,  nor  height,  nor  depth,  nor  any  other  crea- 
ture shall  be  able  to  separate  us  from  the  love  of  God,  which 
is  in  Jesus  Christ  our  Lord.* 

Q.  Why  are  we  to  fix  our  heart  on  God  ? 

A.  Because  he  is  our  sovereign  good  and  last  end. 

Q.  Why  do  you  say  that  God  is  our  sovereign  good  I 

A.  Because  it  is  only  he  that  can  render  us  happy. 

Q.  When  are  we  happy  ? 

A.  When  we  desire  nothing  beyond  what  we  have. 

Q.  When  do  we  desire  nothing  beyond  what  we  have? 

A.  When  we  possess  God  in  glory.  ' 

Q.  Why  do  we  then  desire  nothing  beyond  ? 

A.  Because  God  then  fills  up  all  our  desires. 

The  riches  of  this  world,  its  honors,  and  pleasures,  may, 
indeed,  amuse  our  heart ;  but  they  cannot  fully  satiate  it ; 
it  is  only  God  who  can  do  so,  by  giving  himself  tons  In  the 
splendor  of  his  glory. 

Q.  Why  do  you  say  that  God  is  our  last  end  ? 

A.  Because  we  are  created  to  possess  him. 

Behold  the  end  of  our  creation,  and  hence  it  is  that  all  the 
rest  should  tend  thereto.  If  we  had  always  that  end  in 
view,  our  conduct  would  be  much  more  regular,  because  we 
would  at  least  refer  to  it  all  the  good  we  might  do. 

We  may  have  several  ends  in  our  actions :  but  the  prin- 
cipal, the  prevailing  and  the  last  ought  to  be  to  arrive  at 
the  happiness  of  possessing  God  in  heaven. 

"  God,"  says  St.  Augustine,  "  has  made  us  to  possess  him, 
and  our  heart  is  always  in  commotion  till  it  rests  in  God. 
Having  attained  that  end,  which  is  the  last,  it  is  at  rest  and 
desires  nothing  more,  because  all  its  desires  are  filled  up." 

Q.  When  do  we  love  God  as  our  sovereign  good  ? 

A.  Whon  we  love  him  with  a  love  which  has  no  equal. 


els 


*  Horn.  vlll.  86. 


OF   THE   COMMANDMENTS   OF   GOD. 


291 


r  As  God  is  the  sovereign  good,  that  is  to  say,  having  no 
equal,  so  also  should  our  love  for  him  have  no  equal. 

This  is  what  we  understand  by  saying  that  we  love  him 
above  and  more  than  all  things,  more  than  riches,  honors, 
sensual  pleasures,  more  than  kingdoms,  more  than  all  the 
world. 

Q.  How  do  we  know  when  we  love  God  with  this  love  ? 

A.  When  we  find  ourselves  ready  to  do  all  and  to  suffer 
all  rather  than  offend  him  mortally.  . 

EXAMPLES. 

Of  Joseph  cB'At  into  fr\son.— Gen.  xxzix. 
Of  Eleazar.— 2  Mac.  vl.  18. 
of  Sasanna.— Dan.  xiii.  • 

Of  the  Maccabees.— 2  Mao.  vii. 

Q.  When  do  we  love  God  aa  our  last  end ! 

A.  When  we  labor  with  all  our  might  to  attain  the  hap- 
piness of  possessing  him. 

We  ought  often  to  ask  ourselves :  Will  what  I  now  do, 
what  I  now  undertake,  conduct  me  to  eternal  happiness  1  Is 
it  only  the  glory  of  God  and  my  own  salvation  that  I  have 
in  view  ?    If  not,  it  must  be  given  up  at  once. 

Q.  To  what,  then,  should  all  our  acUoos  tend ! 
A.  They  should  all  tend  to  that  end. 

Q.  What  is  necessary  to  be  done  for  that  end  T 

A.  It  is  necessary  to  lead  a  holy  life. 

To  do  good  works,  and  do  them  with  the  intention  of 
pleasing  God. 

A  merchant,  a  workman,  or  any  other,  leads  a  holy  life 
when  he  does  his  business,  or  his  work  with  that  intention, 
because  then  he  regards  God  as  his  last  end. 

Whatsoever  you  do,  says  the  apostle,  in  word  or  in  work, 
do  all  in  the  name  of  the  Lord  Jesus  Christ,  giving  thanks 
to  God  and  the  Father  by  him.* 

And  elsewhere :  Whether  you  eat  or  drink,  or  whatsoever 
else  you  do ;  do  all  things  for  the  glory  of  God.f 

Q.  Who  is  it  that  infuses  this  love  of  (}od  into  our  hearts  ? 

A.  The  Holy  Ghost.J 

Firstly  in  baptism,  afterwards  in  the  other  sacraments. 


♦  Col  ill,  17. 


t  I  Cor.  s,  81. 


X  Bom.  v.  6. 


292 


DOCTRINAL    CATECHISM. 


3?'     . 


and  daily  by  his  holy  inspirations.     Let  us  then  be  faithful 
to  it. 

Q.  What  must  we  do  in  order  to  preserve  it  I 

A.  1st.  We  must  carefully  avoid  all  that  might  deprive 
us  of  it,  or  even  weaken  it. 

One  single  mortal  sin  would  deprive  us  of  it,  and  one 
single  venial  sin  would  weaken  it. 

2d.  We  must  faithfully  do  all  that  may  maintain  and 
strengthen  it. 

Prayer,  the  sacraments,  and  good  works,  behold  the  oil 
which  keeps  up  the  fire  of  divine  love ! 

Q.  How  must  we  love  God  ? 

A.  We  must  love  him  with  all  our  heart,  with  all  our  soul, 
and  with  all  our  strength. 

Q.  When  do  we  love  God  with  all  our  heart,  and  with  all  our  soul, 
and  with  all  our  strength  ? 

A.  When  we  love  him  as  much  as  we  are  capable  of 
loving. 

That  is  to  say,  that  we  must  employ  in  that  love  all  the 
capacity  of  our  heart,  of  our  soul,  and  of  our  strength. 

This  does  not  mean  that  we  must  love  him  as  much  as  he 
deserves,  because  it  is  only  Himself  who  can  love  Himself 
as  he  deserves. 

Q.  Is  it  permitted  to  love  any  thing  besides  God  ? 

A.  Yes,  provided  it  be  with  reference  to  God. 

He  himself  commands  us  to  love  our  fathers  and  mothers 
and  our  neighbor.  The  Holy  Ghost  recommends  wives 
and  husbands  to  love  each  other.  Fathers  and  mothers  are 
to  love  their  children.  Brothers  and  sisters,  and  all  rela- 
tives, are  likewise  to  love  each  other. 

Friends  are  permitted  to  entertain  a  mutual  affection,  and 
how  many  we  do  love  here  on  earth ! 

Q.  May  we  love  these  persons  with  all  our  heart  ? 

A.  Yes,  provided  we  do  not  love  them  as  much  as  we  love 
God. 

For,  as  we  have  already  said,  God  must  be  loved  above 
all  things. 

Q.  How  do  we  sin  against  the  love  of  God  t 
A.  In  two  ways. 


OF   THE    COMMANDMENTS    OF    GOD. 


293 


Q.  Which  is  the  first  ? 

A.  By  placing  our  sovereign  good  in  any  other  object 
tl^ian  God :  as  the  ambitious,  in  honors ;  the  avaricious,  in 
wealth ;  and  the  voluptuous,  in  sensual  pleasures. 

Q.  What  is  it  (o  place  our  sovereign  good  in  any  other  object  than 
God? 

A.  1st.  To  love  any  other  thing  as  much  and  more  than 
God. 

2d.  To  establish  therein  all  our  happiness  and  felicity, 

3d.  To  make  it  our  last  end. 

Q.  Who  are  they  who  render  themselves  guilty  of  this  sin  I 

A.  Principally  the  ambitious,  the  avaricious,  and  the 
voluptuous. 

1st.  Because  they  love  honors,  riches,  or  sensual  pleasures 
as  much  or  more  than  God. 

2d.  Because  they  place  their  happiness  in  those  things. 

3d.  Because  they  make  them  their  last  end. 

They  desire  nothing  beyond.  They  no  longer  think  either 
of  God,  or  of  a  happy  eternity.  They  are  each  content 
with  what  they  have. 

Q.  What  will  be  the  puaishment  of  this  sin ! 

A.  The  etenial  torment  of  hell. 

The  injury  which  they  do  to  God,  by  preferring  those 
perishable  things  to  him,  cannot  be  too  severely  punished. 

What  should  we  say  of  a  person  who,  having  to  choose 
between  a  pearl  of  great  price  and  a  little  mud,  would  leave 
the  pearl  and  take  the  mud  1  They  are  still  more  blind 
and  infatuated  who  prefei  transitory  things  to  God. 

Q.  Which  is  the  second  ? 

A.  To  have  sentiments  of  hatred  against  Grod. 

Q.  Who  are  capable  of  hating  God  ? 

A.  The  wicked. 
Q.  Why? 

A.  Because  God  condemns  their  wickedness,  and  threatens 
theni  with  punishment. 

Q.  Whom  do  these  imitate  in  their  liatred  of  God  ? 

A.  The  devils  and  the  damned  souls. 

Properly  speaking,  it  is  not  God  whom  they  hate,  but  his 
justice  and  his  power,  which  they  would  wish  to  be  annihi- 
lated, because  they  are  contrary  to  them,  to  the  end  that 
they  might  do  evil  with  impunity. 

25* 


J! 


m 


294 


J 


i  i 


DOCTRINAL    CATECHISM. 


Q.  Are  we  obliged  to  love  our  neighbor  ? 

A.  Yes  ;  because  Our  Lord,  after  having  commanded  ua 
to  love  God,  decreed,  by  a  second  commandment,  that  we 
are  to  love  our  neighbor.* 

Q.  Which  is  the  first  and  greatest  of  the  commandments  t 
A.  That  of  loving  God. 

Q.  Which  is  the  second,  like  unto  the  first  ? 
A.  That  of  loving  our  neighbor. 

Q.  Can  we  love  God  without  loving  ourneighborf 

A.  No ;.  those  two  loves  are  inseparable. 

If  any  man  say,  I  love  God,  and  hateth  his  brother,  he  is 
a  liar.  For  he  that  loveth  not  his  brother,  whom  he  seeth, 
how  can  he  love  God,  whom  he  seeth  not  ?t 

Q.  Who  is  our  neighbor  ? 

A.  Every  human  being,  known  or  unknown,  friend  or  foe, 
of  any  nation  or  religion  whatsoever. 

We  all  have  the  same  Fatber,  who  is  God,  and  we  are 
all  formed  of  the  same  clay.  Hence  we  are  all  to  love  each 
other  as  brethren. 

Q.  When  should  we  particularly  manifest  that  love  of  oar  neighbor  f 
A»  When  he  stands  in  any  need  of  our  assistance. 

EXAMPLE. 
Of  the  Good  Samaritan.— ^S*^.  Lvkex.  84 

Q.  How  must  we  love  ovu"  neighbor ! 
A.  As  ourselves. 

Q.  What  is  it  to  love  our  neighbor  as  ourseives  ? 
A.  To  wish  him  and  procure  for  him  the  same  good  as 
for  ourselves. 

Q.  We  may,  then,  love  ourselves,  since  the  love  we  have  for  ourselvea 
is  the  rule  of  that  which  we  are  to  have  for  our  neighbor  ? 

A.  Yes,  provided  it  be  in  God  and  for  God. 

Any  other  love  which  we  might  have  for  ourselves  would 
be  no  longer  legitimate.  We  are  to  examine  ourselves  on 
this  head. 

Q.  When  is  it  that  we  love  ourselvea  in  God  and  for  God? 
A.  When  we  have  nothing  in  view  but  the  glory  of  God 
and  our  own  salvation. 


*  St.  Matt.  xxil.  88,  89. 


t  St.  John  Ep.  i  Iv.  19. 


OF   THE   COMMANDMENTS   OF   OOD. 


295 


Q.  According  to  tliat  rule,  what  good  are  we  firstly  to  desire  and 
procure  fur  our  neighbor  f 

A.  ITiat  which  regards  the  glory  of  God  and  his  salvation. 

It  would  not  be  a  proper  love,  to  desire  or  procure  for 
him  what  would  be  an  obstacle  thereto,  or  even  to  induce 
him  to  sin,  under  pretence  of  friendship. 

Q.  What  other  good  are  we  to  desire  and  procure  for  him  with  the 
same  intention  ? 

A.  All  the  assistance  of  which  he  stands  in  need. 

God  commands  this,  and  promises  great  rewards  for  doing 
it.  He  whom  we  assist  is,  like  ourselves,  the  work  of  God 
and  his  image.  He  is  ransomed  by  the  blood  of  Christ, 
and  destined  for  the  srme  happiness  wita  us. 

Here  are  many  motives  to  engage  us  to  it. 

Q.  How  many  are  the  spiritual  works  of  mercy. 

A.  They  are  seven  in  number. 

Q.  Repeat  them ! 

A.  1st.  To  admonish  sinners ; 

2d.  To  instruct  the  ignorant ; 

3d.  To  give  good  counsel ; 

4th.  To  comfort  the  afflicted  ; 

5th.  To  pardon  injuries  ; 

6th.  To  bear  patiently  with  the  troublesome ; 

7th.  To  pray  for  the  living  and  the  dead. 

Q.  How  many  corporal  works  of  mercy  ? 
A.  There  are  seven. 

Q.  Say  them  ? 

A.  1st.  To  feed  the  hungry ; 

2d.  To  give  drink  to  the  thirsty  ; 

3d.  To  clothe  the  naked ; 

4th.  To  ransom  prisoners ; 

5th.  To  visit  the  sick ; 

6th.  To  harbor  pilgrims  and  travellers ; 

7th.  To  bury  the  dead. 

Q.  Are  we  obliged  to  love  our  enemies  ? 

A.  Yes ;  Our  Lord  has  commanded  us  to  love  them,  to 
pray  for  them,  and  to  do  them  good. 

Q.  Who  are  regarded  as  enemies  ? 

A.  They  who  hate  us,  who  speak  ill  of  us,  and  who  do 
us  harm. 


■MJQSS-' 


296 


DOCTRINAL    CATECHISM. 


' 


I-; 


Q.  How  must  we  trcnt  those  who  hate  us  t 
A.  We  must  love  them. 

Q.  What  must  we  do  to  those  who  speak  ill  of  us  t 
^.  We  must  pray  for  them  and  bless  them. 

Q.  What  must  wo  do  to  those  who  do  us  harm  ? 
A.  We  must  do  them  good. 

Q.  Why  must  we  act  so  towards  our  enemies  f 

A.  Because  Our  Lord  commands  it.* 

You  have  heard  that  it  hath  been  said,  Thou  shalt  love 
thy  neighbor,  and  hate  thy  enemy.  But  I  say  to  you.  Love 
your  enemies :  do  good  to  them  that  hate  you :  and  pray 
for  them  that  persecute  and  calumniate  you  ; 

That  you  may  be  the  children  of  your  Father,  who  is  in 
heaven :  who  maketh  his  sun  to  rise  upon  the  good  and  the 
bad,  and  raineth  upon  the  just  and  the  unjust. 

For  if  you  love  those  that  love  you,  what  reward  shall 
you  have  ?  do  not  even  the  publicans  the  same  1 

And  if  you  salute  your  brethren  only,  what  do  you  more  1 
do  not  also  the  heathens  the  same  1 

Be  you,  therefore,  perfect,  as  your  heavenly  Father  is 
perfect. 

And  St.  Paul,  speaking  in  the  same  spirit,  says:  Revenge 
not  yourselves,  my  dearly  beloved,  but  give  place  to  wrath; 
for  it  is  written.  Revenge  is  mine,  I  will  repay,  saith  the 
Lord. 

But  if  thy  enemy  be  hungry,  give  him  to  eat :  if  he  thirst, 
give  him  drink  :  for  doing  this,  thou  shalt  heap  coals  of  fire 
on  his  head. 

Be  not  overcome  by  evil,  but  overcome  evil  by  good.f 

EXAMPLES. 

Jesns  Christ  prays  for  those  who  crucify  him. — St,  Luke  xxiU.  84. 

St.  Stephen  prays  for  those  who  stone  him. — Acta  vll. 

The  unforgiving  servant  is  condemned  without  mercy. — St.  Matt,  xviil.  812. 

Q.  What  does  this  first  commandment  fii'st  oblige  us  to  do  ? 
A.  To  adore  God. 

Q.  What  is  it  to  adore  God  ? 

A.  To  render  to  him  the  worship  and  the  homage  due  to 
him  as  the  first  Being  and  our  sovereign  Lord. 


♦  St.  Matt.  V.  43. 


t  Bom.  zii.  19. 


OP    THE    COMMANDMENTS    OF    OOD. 


297 


Q.  "What  is  meaut  by  worehip  and  homage  f 
A.  It  means  honor  accompanied  by  submission  and  do- 
pendenco. 

Q.  How  many  sorta  of  worship  are  there! 
A.  There  are  three  sorts. 

Q.  What  are  they  f 

A.  The  worship  which  is  due  to  God ;  that  which  is  due 
to  the  Blessed  Virgin  ;  and  that  which  is  due  to  the  angels 
and  saints. — 

Latria,  Htperdulia,  Dulia. 

Q.  Which  is  the  greatest  f 

A.  That  which  is  due  to  God. 

Q.  Why  is  it  the  greatest  f 

A.  Because  God  is  the  first  Being  and  our  sovereign 
Lord. 

Q,  Which  is  the  second  ? 

A.  That  which  we  pay  to  the  Blessed  Virgin. 

It  is  inferior  to  that  which  we  pay  to  God,  but  superior 
to  that  which  we  pay  to  the  angels  and  saints. 

Q.  Which  is  the  third  ? 

A .  That  which  we  pay  to  the  angels  and  saints. 

Q.  Why  do  you  say  that  God  is  the  first  Being  I 

A.  Because  he  is  before  and  above  all  creatures. 

Q.  Why  is  he  before  all  creatures  ? 

A.  Because  he  is  from  all  eternity. 

Q.  Why  is  he  above  all  creatures  f 

A.  Because  he  is  their  sovereign  Master. 

Q.  Why  do  you  say  that  he  is  our  sovereign  Lord ! 

A.  Because  he  has  absolute  power  over  us. 

We  depend  on  him  for  soul  and  body,  for  life  and  death, 
for  time  and  for  eternity. 

This  is  why  Jesus  Christ  said  :  Fear  not  those  that  kill 
the  body,  and  cannot  kill  the  soul :  but  rather  fear  him  that 
can  destroy  both  soul  and  body  in  hell.* 

Q.  What  is  that  honor  called  which  is  due  to  God  as  the  first  Being 
and  our  sovereign  Lord  ? 
A.  It  is  called  adoration. 


m  it; 


't 


*  St.  Matt.  z.  28. 


208 


DOCTRINAL   CATE0III8M, 


1    HI' 


Q.  Do  w«  adore  the  eaints  f 

A.  No ;  we  do  not  pay  to  them  that  worship  and  homage 
which  is  due  to  God  alone;  we  honor  them  only  as  his 
friends  and  servants. 

Q.  Do  we  adore  the  samts  when  we  honor  them  f 

A.  No ;  for  we  do  not  render  to  them  the  worship  and 
liomnge  due  to  God  alone. 

There  is  no  Christian,  at  all  acquainted  with  his  religion, 
who  is  capable  of  falling  into  so  gross  an  error. 

Q.  How  do  we  honor  the  saints  f 

A.  We  honor  them  only  as  the  friends  and  servants  of 
God. 

We  only  imitate  those  who  honor  the  favorites  of  a  king ; 
which  can  never  displease  him,  since  they  only  honor  them 
because  they  are  his  friends.  So  it  is  witii  the  honor  which 
we  pay  to  the  saints. 

Q.  Can  we  pray  to  the  saints  ? 

A.  Yes  ;  it  is  useful  to  have  recourse  to  their  prayers,  in 
order  to  obtain  from  God  the  graces  of  which  we  have  need. 

Q.  Why  is  it  good  to  pray  to  the  saints  I 

A,  Because  it  is  pleasing  to  God. 

Just  as  it  is  pleasing  to  a  king  to  pray  to  his  favorites. 

Q.  Why  is  it  useful  to  pray  to  them  t 

A.  Because  we  derive  many  advantages  from  it. 

They  obtain  for  us  from  God  graces  which  we  might 
not  obtain  by  ourselves, 

God  said  to  the  three  friends  of  Job :  Take  unto  you 
seven  oxen,  and  seven  rams,  and  go  to  my  servant  Job,  and 
offer  for  yourselves  a  holocaust :  and  my  servant  Job  shall 
pray  for  you :  his  face  I  will  accept,  that  folly  be  not  im- 
puted to  you  :  for  you  have  not  spoken  right  things  before 
me,  as  my  servant  Job  hath.* 

God  forgives  six  hundred  thousand  men  at  the  prayer  of 
Moses,  f 

Elias,  by  his  prayers,  causes  rain  to  fall  after  three  years 
and  a  half  of  drought.J 

Two  hundred  and  seventy -six  persons  saved  from  ship- 
wreck by  the  prayers  of  St.  Paul.§  •. 


♦  Job  xlH.  8. 

t  Exod.  zzxiL  11. 


t  8  Kings  xvti.  and  zviil. 
i  Acts  zzvlL 


hal 


07  THE   COMMANDMENTS   OF   OOD. 


290 


If  tho  saints  on  earth  have  so  much  credit  mih  God,  they 
have  much  more  in  heaven ;  witness  all  tho  miracles 
wrought  at  their  tombs  in  every  age. 

Q.  Ho\7  do  we  pray  to  thom  t 

A.  We  do  not  pray  thom  to  give  us  graces  or  favors,  but 
to  ask  them  of  God  for  us  and  with  us,  through  the  merits 
of  Jesus  Christ. 

Q.  Of  whom  do  we  ask  graces  t 

A.  We  ask  them  of  God. 

Q.  Why  do  we  ask  them  of  God  ? 

A.  Because  none  but  Himself  is  master  of  his  graces. 

Q.  What  do  we  do  when  we  pray  to  the  saints  f 
A.  We  beg  of  them  to  ask  those  graces  of  God  for  us 
and  with  us. 

Q.  What  do  the  saints,  therefore,  do  when  they  hear  us  ? 
A,  They  pray  for  us  and  with  us. 

Q.  Through  whoso  merits  do  they  pray  for  us  and  with  us  f 
A.  Through  the  merits  of  Jesus  Christ. 

Q.  Why  through  the  merits  of  Jesus  Christ  ? 

A.  Because  God  grants  us  no  grace  except  through  those 
merits. 

Hence  it  is  that  the  Church  concludes  all  her  supplica- 
tions with  those  words  :  Per  Christum  Dominum  ?iostrum. 
(Through  Christ  our  Lord.) 

Since  the  saints,  then,  only  pray  with  and  for  us,  we  must 
never  cease  to  pray  with  them. 

Q.  Do  we  not  do  an  injury  to  Jesus  Christ  by  praying  to  the  saints  t 

A.  No ;  because  it  is  only  Jesus  Christ  whom  we  recog- 
nize as  our  Saviour  and  Mediator,  who  has  redeemed  us  by 
his  blood,  and  we  only  invoke  the  saints  as  intercessors  with 
God. 

Q.  Who  is  our  only  Saviour  and  Mediator  ? 

A.  Jesus  Christ. 

Q.  Why  is  Jesus  Clirist  our  only  Saviour  and  Mediator  ? 

A.  Because  he  alone  has  redeemed  us  by  his  blood. 

Q.  Do  we  regard  the  saints  as  our  saviours  and  mediators  f 
A.  No ;  we  regard  them  only  as  intercessors  with  Jesus 
Christ.     This,  far  from  injuring  Jesus  Christ,  infinitely  en- 
hances his  merits  and  his  greatness. 


'i*-i- 


i«y 


300 


DOCTRINAL   CATECHISM. 


ili 


ii'  '■ 


Q.  May  we  honor  the  relics  of  the  saints  ? 

A.  Yes ;  because  they  are  the  precious  remains  of  a  body 
whiKh  was  the  temple  of  the  Koly  Ghost,  and  which  is  to 
rise  again  iu  glory. 

Q.  What  do  you  mean  by  the  relics  of  saints! 

A.  I  mean  the  precious  remains  of  their  bodies. 

Q.  Why  do  we  honor  these  precious  remains  of  their  bodies  ! 

A.  1st.  Because  those  bodies  have  been  the  temples  of 
the  Holy  Ghost. 

The  Holy  Ghost  has  dwelt  therein  as  in  his  temples.  If 
we  respect  material  temples,  and  all  that  is  used  in  cele- 
brating the  divine  mysteries,  such  as  the  sacred  vessels, 
linens,  ornaments,  how  much  more  should  we  respect  the 
living  temples,  and  the  precious  remains  of  those  temples, 
which  relics  are ! 

2d.  Because  those  bodies  are  to  rise  again  in  glory.  By 
the  light  of  ftiith,  we  see  beforehand  the  splendor  wherewith 
those  precious  remains  shall  be  clothed,  and  that  renders 
them  venerable  to  us. 

Q.  Does  God  approve  of,  and  authorize  this  honor  which  we  pay  to 
them? 

A.  Yes ;  he  approves  of,  and  authorizes  it. 

Q.  How  ? 

A.  By  the  miracles  which  he  has  at  all  times  operated 
through  those  reJics. 


■m 


in 


111 

ililJi 


-"■! 


¥  i    I:,   . 


EXAMPLES. 

A  dead  man  restored  to  life  by  toacbing  tbe  bonos  of  tbe  propbet  EUsons.— 4 
Kings  xii. 

A  blind  man  cured  in  Milan  by  toucbing  the  relics  of  Sts.  Gervase  and  Prota6«. 
Ecclesiastical  history  is  full  of  such  events. 

Q.  Is  it  only  by  the  bones  of  the  saints  that  God  has  wrought  mira- 
cles? 

A.  He  has  also  wrought  them  by  things  which  they  had 
used. 

See  what  is  said  of  things  which  had  been  worn  by  St, 
Paul.* 

Q.  Do  we  sin  against  the  commandment  of  God  by  honoring  images! 
A.  No,  because  we  do  not  believe  that  there  is  in  them 

•  Acta  xlx. 


kn( 


no! 

acl 

e\( 

knel 


mal 
fulf 


1;;  i! 


kT"""' 


I  an 


OF    THE    COMMANDMENTS   OF   GOO. 


301 


had 


St, 


any  divinity  or  any  virtue ;  we  do  not  pray  to  them,  nor  put 
any  trust  in  them. 

Q.  Who  would  sin  against  the  commandment  of  Qod  by  honoring 
imiges? 

A.  1st.  They  who  would  attribute  to  those  images  any 
divinity  or  any  virtue. 

Such  were  the  pagans,  as  we  see  from  a  multitude  of 
examples,  but  especially  from  the  history  of  Bel,  and  of 
the  great  serpent  worshipped  by  the  Babylonians.* 

2d.  They  who  would  pray  to  them,  or  put  their  trust  in 
them. 

Such  was  again  the  conduct  of  the  pagans ;  but  Christians, 
instructed  in  their  religion,  are  far  removed  from  it,  know- 
ing that  those  images  have  neither  ears  to  hear,  nor  power 
to  assist  them,  because  they  are  inanimate  things. 

Q.  WLat,  then,  is  the  honor  which  we  pay  to  them  ? 

A.  It  is  an  honor  that  relates  to  the  object  which  they 
represent. 

To  the  object,  that  is  to  say,  to  that  which  they  represent, 
whether  God,  or  Jesus  Christ,  the  Blessed  Virgin,  the 
Angels,  or  the  Saints. 

Q.  How  do  you  understand  this  ? 

A.  I  understand  that  by  the  images  which  we  kiss,  and 
before  which  we  kneel  and  bow  down,  we  adore  Jesus 
Christ,  and  honor  the  saints  whose  likeness  they  bear. 

Q.  What  do  we  adore  when  we  kiss  the  images  of  Jesus  Christ,  or 
kneel  or  bow  down  before  them  ? 

A.  We  adore  Jesus  Christ,  whose  likeness  they  bear. 

It  is  not  the  image  that  we  adore  ;  for  we  attribute  to  it 
no  divinity  nor  no  virtue;  but  Jesus  Christ,  whom  we 
acknowledge  as  oui'  Saviour  and  our  God,  and  the  source  of 
e\ery  grace. 

Q.  What  do  we  honor  when  we  kiss  the  images  of  the  eainte,  or 
kneel  or  bow  down  before  them? 

..4.  We  honor  the  saints  whose  likeness  they  bear. 

It  is  not,  again,  the  images  that  we  honor,  since  they  are 
inanimate  things,  but  the  saints,  whom  we  regard  as  power- 
ful intercessors  with  God. 

Q.  What,  then,  is  the  use  of  images  ? 

A.  1st.  To  place  before  our  eyes  Jesus  Christ  and  the 

•  Dan.  14 

26 


Mi. 


If 


302 


DOCTRINAL    CATECHISM. 


to!, 


(■■c 


i|  :i'  : 


1i; 

*}  ''I 


I-  'If 


saints,  and  to  give  us  an  opportunity  of  adoring  Jesus  Christ 
and  honoring  the  saints. 

2d.  To  remind  us  of  their  sanctity  and  excite  us  to  imi- 
tate them. 

3d.  To  ornament  the  churches  in  a  becoming  manner. 

Three  most  excellent  purposes.  They  make  us  think  of 
Jesus  Christ  and  the  saints,  and  give  us  the  opportunity  of 
performing  religious  acts.  They  instruct  us  in  a  mute,  but 
most  eloquent  manner.  They  are  precious  ornaments  for 
our  churches. 

Q.  Wherein  do  we  sin  against  the  adoration  due  to  God  ? 
A.  In  three  ways :  by  irreverence,  superstition,  and  idol, 
atry. 

Q.  How  do  we  sin  by  iiroverence  ? 
A.  In  three  ways. 

Q.  What  isthefiist? 

A.  By  blaspheming  the  holy  name  of  God. 

Q.  When  does  one  blaspheme  the  holy  name  of  God  ? 

A.  1st.  When  they  utter  words  injurious  to  God.  And 
that  is  done  in  two  ways:  Ist.  By  attributing  to  God  that 
which  does  not  apply  to  him,  such  as  saying  that  God  is 
unjust  to  afflict  the  good  and  favor  the  wicked.  2d.  By 
denying  him  what  belongs  to  him  and  is  proper  to  him,  such 
as  saying  that  God  has  nothing  to  do  with  what  passes  in 
the  world  ;  and  so  on. 

If  these  words  remain  in  the  heart,  without  being  uttered, 
it  is  blasphemy  of  the  heart;  if  they  are  spoken,  it  is  a 
blasphemy  of  the  mouth. 

2cl.  When  they  utter  words  which  di'?honor  the  sacred 
members  of  the  body  of  Jesus  Christ. 

Like  those  who  swear  by  the  death,  by  the  head,  or  by 
some  other  member  of  the  Saviour. 

See  the  blasphemies  uttered  against  Jesus  Christ  on  the 
cross,*  and  those  which  were  uttered  against  him  during  his 
life,  when  he  was  called  a  Samaritan,  possessed  of  the  devil, 
the  friend  of  sinners,  and  a  glutton. 

3d.  When  they  utter  words  injurious  to  the  saints.  Be- 
cause those  blasphemies  full  on  God  himself,  whose  glory 
and  infinite  goodness  shine  forth  in  his  saints. 

*  St.  Luko  sxiU. 


il'L 


OF    THK    COMMANDMENfS    OF    GOD. 


303 


One  is  accounted  to  blaspheme  against  the  Father,  when 
they  do  it  through  passion  and  anger  ;*  against  the  Son, 
when  they  do  it  through  ignorance,  as  did  St.  Paul  before 
his  conversion  ;f  and  against  the  Holy  Ghost, J  when  they 
do  it  through  malice  and  contrary  to  the  known  truth,  attrib- 
uting his  works  to  the  devil,  as  the  Jews  did,  when  they 
said  that  the  miracles  of  Jesus  Christ  came  from  the  devil.§ 

Q.  How  were  blasphemers  punished  iu  the  old  law  ? 

A.  God  had  decreed  that  they  should  be  stoned  to  death. || 

Q.  To  what  were  they  condemned  in  France  ? 

A.  They  were  condemned  to  give  satisfaction,  to  have  their 
tongue  pierced  with  a  red-hot  iron,  their  lips  split,  and  to 
be  banished  the  country. 

EXAMPLE. 
Punishment  of  the  blasphemy  of  Sennacherib.— i  Kings  six. ;  Isaiah  xxrvi. 

Q.  What  13  the  second  ? 

A.  By  profaning  sacred  things,  such  as  the  sacraments,  the 
Holy  Scriptuics,  churches,  relics,  and  images. 

Q.  HoAv  are  the  sacraments  profaned  ? 

A.  By  administering  or  receiving  them  in  a  bad  state. 
It  would  also  be  a  heinous  profanation  to  trample  upon  the 
sacred  oils  or  the  Holy  Eucharist. 

The  Donatists  having  thrown  the  Holy  Eucharist  to  the 
dogs,  which  was  the  height  of  profanation,  the  dogs  became 
mad,  turned  upon  them,  and  tore  them  to  pieces.^f 

Q.  How  is  the  sacred  Scripture  proftmed  ? 

A,  1st.  By  reading  or  hearing  it  read  without  respect. 

Many  of  the  saints  read  it  on  their  knees  with  their  heads 
uncovered. 

2d.  By  turning  it  into  ridicule. 

As  if  any  one  said :  "  He  must  be  a  fool  that  would  turn 
one  cheek  when  the  other  was  struck,"  or  any  such  remarks. 

3d.  By  mixing  if  up  with  profiine  discourse. 

According  to  many  of  the  Fathers,  we  ought  to  have  as 
much  respect  for  the  word  of  God  as  for  the  Holy  Eucharist, 

St.  Leonidas,  martyr,  the  father  of  Origen,  had  early  in- 


*  Acts  ."iil.  45. 
t  1  Tim.  i.  13. 
$  St.  Mark  iii.  29. 


St.  Luke  xl.  15. 
Lev.  xxiv. 
n  Fleu.  Ecol.  Hist.  b.  15.  ch.  82. 


saii 


304 


DOCTRINAL    CATECHISM. 


rr 

'  i. 


li  1 


)  ■ 


!''     1 


liiii 


P  'f. 


structed  his  son  in  the  Holy  Scriptures,  of  which  he  made 
him  learn  and  recite  some  verses  every  dcay.  Often,  whilst 
the  child  was  sleeping,  his  father  approached  his  bed,  un- 
covered and  kissed  his  bosom  with  respect,  as  being  the 
temple  of  the  Holy  Ghost,  and  the  sanctuary  of  the  divine 
word.* 

Q.  How  are  churches  profaned » 

A.  1st.  By  going  there  with  bad  intentions ;  to  see  and 
be  seen,  and  thereby  to  commit  sin,  or  induce  others  to  do 
so. 

2d.  By  appearing  therein  with  gaudy  apparel,  or  immod- 
estly dressed. 

There  are  some  who  go  to  church  as  though  they  were 
going  to  a  theatre. 

By  going  in  that  way  they  do  but  insult  the  profound 
humiliation  of  Jesus  Christ  in  the  Blessed  Sacrament. 

3d.  By  indecent  and  immodest  postures,  remaining  seated 
or  reclined,  kneeling  on  one  knee,  or  with  one's  back  towards 
the  altar. 

4th.  By  chatting,  and  looking  from  side  to  side.  As 
though  they  were  in  the  street.  Would  they  dare  to  act 
so  in  the  presence  of  an  earthly  king  ? 

Churches  are  sacred  places,  and  must  be  distinguished 
from  those  which  are  profane. 

EXAMPLE. 
Punishment  of  Hellodorus.— 2  Mac.  iU.  7. 

Q.  How  are  the  sacred  vessels  profaned  ? 

A.  1st.  By  putting  them  to  profane  uses. 

As  did  Balthazar,  when  he  caused  the  sacred  vessels  be- 
longing to  the  temple  of  Jerusalem  to  be  brought  to  his 
table,  and  drank  out  of  them. f 

2d.  By  touching  them,  without  being  in  Holy  Orders,  or 
without  having  permission. 

Osa  was  instantly  struck  dead,  for  having  touched  the 
ark.t 

Q.  How  are  relics  profaned  ? 

A.  By  not  paying  them  proper  respect.     They  are  the 


♦  Floa.  Eccl.  Hist  b.  6.  cb.  2. 


t  Dan,  V. 


X  2  Kings  vL 


tl 


':! 


('.' 


OF    THE    COMMANDMENTS    OF    GOD. 


305 


precious  remains  of  bodies  which  were  the  temples  of  the 
Holy  Ghost,  and  which  are  to  arise  in  glory. 

Pagans  or  heretics,  who,  at  various  times,  have  burned 
and  cast  them  to  the  wind,  or  thrown  them  into  the  sea  or 
elsewhere,  have  grievously  profaned  them, 

Q.  How  are  images,  profaned  ? 

A.  When  they  are  treated  with  indifference  or  neglect. 

The  contempt  with  which  they  are  treated  falls  on  those 
whom  they  represent  and  whose  likeness  they  bear,  just  as 
the  honor  which  we  pay  them  reverts  to  those  same  persons, 

Q.  Whf.t  is  the  third  ? 

A.  By  Injuring  persons  consecrated  to  God. 

Q.  Wliom  do  you  moan  by  pei-sons  consecrated  to  God  ? 

A.  I  mean  all  ecclesiastics  and  religious  persons :  the  Pope, 
the  Bishops,  the  Priests,  all  those  who  are  in  minor  orders, 
even  clerks  ;  also,  all  monks  and  nuns. 

Q.  Why  must  all  those  persons  be  respected  ? 

A.  Because  they  belong  in  a  special  manner  to  God. 

Q.  How  do  we  injure  them  ? 

A.  1st.  By  speaking  of  them  in  a  contemptuous  manner, 

2d.  By  addressing  insulting  words  to  them. 

8d.  All  those  who  lay  violent  hands  on  priests  or  clerks, 
unless  It  be  in  their  own  defence,  are  cursed  and  excom- 
municated. 

Q.  On  whom  does  the  injury  fall  that  is  done  to  them  ? 

A.  It  falls  on  God.  himself. 

He  that  heareth  you,  says  Christ  to  his  apostles,  heareth 
me :  aid  he  that  despiseth  you,  despiseth  me  :  and  he  that 
despiseth  me,  despiseth  him  that  sent  me.* 


i  h 


EXAMPLES. 

Punishment  of  Jeroboam.— 3  Kings  xiil. 

Of  Jeznbel.— 4  Kings  Ix. 

Of  the  fifty  men  sent  bv  Ochozlas.  -4  Kings  I. 

Of  the  forty  boys  torn  Dy  bears.— 4  Kings  ii. 

St.  Anthony  threw  himself  on  his  knees  before  priests  when  he  met  tham. 

The  ^.inperor  Constantine  would  not  sit  down,  at  the  Council  of  Nice,  until 
the  bisiiops  had,  by  signs,  invited  hi'n  to  do  so,  and  even  then  he  would  only  take 
a  low  seat,  througli  respect  for  the  bishops.t 

The  same  Emperor  having  received  several  memorials  from  the  Arian  bishops 
against  the  Catliollc  bishops,  cansed  them  all  to  bo  rolled  up  together  and  carefully 
sealed;   then  having  the  packet  brought  forward,  he  said:  You  are  not  to  be 


♦  St.  Luke  X.  16. 


t  Fleu.  Eccl.  Hist.  b.  xi.  ch.  10. 

26* 


306 


DOCTRINAL   CATBCHISM. 


\)  ji 


I 


III 


If 

II 


'll'l       1 


li'    V'! 


Judged  bj  men  since  God  has  given  yon  power  over  as.  He  then  bnmed  all 
the  memorials  in  their  presence,  with  a  solemn  Assurance  that  he  bad  not  read 
even  one  of  tliem,  because  the  faults  of  bishops,  and  other  persons  consecrated 
to  God,  ought  not  to  be  published,  for  fear  of  scandalizing  the  people.  He  is  said 
to  have  even  added :  That  if  be  saw  with  hia  own  eyes  a  bishop  commit  a  fault, 
he  would  cover  him  with  liia  imperial  mantle. 

Q.  How  do  we  sin  by  superstition  ? 

A.  By  rendering  to  God  any  other  worship  than  that  of 

the  Church. 

Q,  When  do  wc  render  to  God  another  worship  than  thut  of  the 
Church? 

A.  When  we  render  to  him  a  worship  contrary  to  the 
usage,  the  doctrine,  and  the  spirit  of  the  Church. 

Q.  Mention  some  examples  of  this. 

A.  1st.  When  one  recites  prayers  with  circumstances 
which  the  Church  neither  sanctions  nor  teaches. 

Such  as  saying  them  on  certain  days,  at  certain  hours,  in 
a  certain  number ;  beginning  with  the  end,  and  ending  with 
the  beginning ;  saying  them  in  a  particular  position  of  the 
body,  or  turning  towards  the  west  rather  than  the  east ;  or 
by  attributing  to  them  certain  effects,  such  as  having  a  rev- 
elation of  the  day  of  one's  death,  not  dying  without  con- 
fession, delivering  a  certain  number  of  souls  from  purgatory, 
and  so  on. 

2d.  By  attributing  to  certain  things  virtues  which  they 
have  not. 

Neither  by  themselves,  nor  by  divine  institution,  nor  by 
ecclesiastical  institution ; 

Such  as  to  an  egg  buried  in  a  churchyard  the  virtue  of 
curing  fever ; 

To  two  straws  in  the  form  of  a  cross,  the  virtue  of  stopping 
blood  ; 

To  dreams,  of  foreshowing  the  future ; 

Of  being  lucky,  because  one  has  been  born  with  a  caul^ 
or  thin  skin  over  their  head  ; 

Of  being  preserved  from  damnation  by  reciting  or  having 
about  one  certain  prayers  ; 

Of  putting  out  a  fire  by  writing  certain  words  on  the 
chimney  ;  and  a  hundred  others  of  a  similar  kind. 

3d.  By  drawing  consequences  from  certain  accidents. 

Thus,  a  broken  looking-glass,  a  salt-stand  upset,  two 
knives  or  two  forks  across,  is  a  sign  of  misfor*;une,  or  bad 
luck. 


r 


OF   THE    COMMANDMENTS   OF   OOD. 


307 


If  a  raven  comes  croaking  around  a  house,  it  is  a  sign 
that  some  of  its  inmates  shall  soon  die. 

If  thirteen  are  found  at  table,  one  of  them  shall  die  with- 
in the  year. 

4th.  By  thinking  certain  days  lucky  or  unlucky. 

Thus,  there  are  certain  days  on  which  no  journey  is  to  be 
undertook,  people  are  not  to  marry,  commence  any  business, 
put  down  their  crop,  &c. 

Far  from  honoring  God  by  all  these  things,  they  who 
observe  them,  dishonor  him,  and  render  themselves  guilty 
of  superstition. 

Q.  How  are  all  these  tilings  to  be  regarded! 
A.  They  are  to  be  regarded  as  relics  of  paganism. 
Hence  it  is  that  all  Christians  should  look  upon  them 
with  horror. 

Q.  How  do  people  sin  by  idolatry  ? 
A.  In  two  ways. 

Q.  Which  is  the  first  ? 

A.  By  rendering  to  any  creature  the  worship  due  to  God 
alone. 

Q.  Who  are  they  who  are  guilty  of  this  sin  ? 

A.  Idolaters ;  by  worshipping  idols  of  wood,  of  gold,  or 
of  silver,  or  any  other  creature. 

Avarice  is  another  species  of  idolatry.*  So,  too,  is  am- 
bition and  luxury,  because  the  avaricious,  the  ambitious,  and 
the  voluptuous  place  therein  their  sovereign  happiness.f 

EXAMPLE. 
Bel  and  the  great  serpent  worshipped  by  the  Babylonians.-— Doft.  ziv. 

Q.  What  is  the  second  ? 

A.  It  is,  having  recourse  to  the  devil,  either  to  do  any 
harm  to  one's  neighbor,  or  to  obtain  from  him  what  God 
alone  can  give,  such  as  the  recovery  of  health,  a  knowledge 
of  the  future,  or  of  hidden  things. 

Q.  Is  it  a  great  sin  to  have  recourse  to  the  devil  ? 

A.  Yes  ;  for  it  is  renouncing  God  and  his  religion. 


*  Ephes.  V.  5. 


t  CJol.  liL  5. 


.11^ 


wr 


[r 

i! 


II 


ill  :i  ^'' 


308 


DOCTRINAL   CATECHISM. 


Q.  Who  are  they  who  have  recourse  to  ;he  devil  ? 

A.  Sorcerers,  magicians,  and  conjurors. 

With  these  may  be  classed  all  those  who  apply  to  such 
persons  for  information,  dec. 

The  former  have  immediate  recourse,  and  the  latter 
mediate  recourse  to  the  devil, 

Q.  To  what  end  have  all  these  persons  recourse  to  the  devil  t 

A.  1st,  To  do  some  harm  to  their  neighbor. 

This  is  what  is  called  sorcery  or  witchcraft.  By  this 
means  they  send  diseases,  either  to  men  or  animals,  which 
no  remedy  can  cure. 

The  Lord  holds  all  such  things  in  abomination.  See 
Deut.  xviii.  10,  11,  12. 

2d.  To  effect  the  recovery  of  health. 

It  is  by  virtue  of  compacts  made  v/ith  the  devil,  that  by 
pronouncing  certain  words,  or  making  certain  signs,  people 
cure  men  of  the  colic,  horses  of  the  gripes,  and  other  like 
disorders. 

3d.  To  obtain  a  knowledge  of  the  future  and  of  hidden 
things. 

This  is  the  crime  of  which  those  are  guilty  who  consult 
conjurors  and  fortune-tellers. 

All  these  sins  are  very  grievous. 

It  is  God  alone  to  whom  we  must  apply,  because  it  is 
he  alone  who  can  restore  health  and  give  a  knowledge  of 
things  hidden.     See  Isaiah  xli.  22. 

We  may  also  address  ourselves  to  God  in  these  cases 
by  the  intermediation  of  the  saints. 

EXAMPLES. 

Punishment  of  Ochozias  for  having  constiUed  Beelzebub.— 4  Kinga  I. 
Punishment  of  Saul  fur  having  consulted  the  witch  of  Endor.— 1  Kings  zzvlii. 


ARTICLE  II. 


Q.  What  is  forbidden  by  the  second  commandment :  Thou  shalt  not 
take  the  name  of  God  in  vain  ? 

A.  It  is  forbidden  to  swear  in  any  manner  whatsoever, 
either  falsely,  which  is  called  perjury^  or  even  truly,  except 
in  case  of  necessity. 


fo^ 
K 
ca 
sp 
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OF   THE   COMMANDMENTS   OF   GOD. 


309 


Q.  Whnt  is  it  to  swear ! 

A.  It  is  to  take  God  as  witness  of  what  is  said,  whether 
affir  natively  or  negatively  ;  whether  promising  or  threat- 
ening.* 

Q.  When  is  sin  committed  by  swearing  t 

A.  When  it  is  done  against  the  truth  or  without  necessity. 

1.  To  swear  against  the  truth, 

Q.  When  do  we  swear  against  the  triith  ? 

A.  When  we  swear  to  confirm  a  falsehood. 

"  Have  you  been  at  Mass,  or  at  Catechism  ■?" — "  Yes,  in- 
deed. As  true  as  God  hears  me,"  &c.,  &c. ;  and  yet  know- 
ing that  they  have  not  been  there.  This  is  swearing  against 
the  truth. 

Q.  What  is  this  false  swearing  called  t 
A.  It  is  called  perjury. 

Q.  Is  it  a  great  sin  ? 

A.  Yes ;  because  it  is  a  grievous  outrage  offered  to  God. 

Q.  Why? 

A.  Because  it  takes  God  for  witness  of  a  lie. 

Q.  What  is  to  be  done,  in  order  to  avoid  this  sin  ? 

A.  Not  to  swear  at  all. 

Neither  by  fliith,  nor  truth,  nor  conscience,  nor  any  thing 
else. 

You  have  heard,  says  Jesus  Christ,  that  it  was  said  to 
them  of  old,  Thou  shalt  not  forswear  thyself.  .... 
But  I  say  to  you,  not  to  swear  at  all ;  neither  by  heaven, 
for  it  is  the  throne  of  God  ;  nor  by  the  earth,  for  it  is  his 
footstool ;  nor  by  Jerusalem,  for  it  is  the  city  of  the  Great 
King.  Neither  shalt  thou  swear  by  thy  head,  because  thou 
canst  not  make  one  hair  white  or  black.  But  let  your 
speech  be  yea,  yea ;  no,  no  :  for  whatsoever  is  more  than 
these,  cometh  from  evil.f 

Q.  Can  we  swear  in  doubt  ? 

A.  No  ;  we  must  be  well  assured  of  the  truth  of  what 
we  swear. 

When  there  is  any  doubt,  one  must  be  well  satisfied  of 
the  truth  before  they  swear ;  if  they  cannot  be  quite  certain 


*  Jer.  iv.  2. 


t  St  Matt  v.  83. 


810 


DOCTRINAL   CATECHISM. 


J;|: 


of  tho  fact,  thoy  must  not  swear  at  all,  for  foar  of  commit* 
ting  perjury. 

2.  To  swear  mthout  necessity. 

Q.  If  we  are  not  to  sweai*  against  tho  truth,  we  may,  then,  ewear, 
provided  it  be  with  truth  ? 

A.  Yes ;  it  happens  when  princes  swear  to  treaties  of 
peace  ;  when  officers  take  the  oath  of  fidelity  ;  merchants 
and  others  swear  to  observe  the  rules  and  statutes  of  the 
body  which  they  enter ;  and  witnesses  swear  before  judges 
and  magistrates. 

Q.  Is  it  wrong  to  swear  on  those  occasions  ? 
A.  No  ;  for  there  is  necessity. 

Tiiis  is,  on  the  contrary,  to  honor  God,  taking  him  for  the 
witness  and  defender  of  the  truth. 

Q,  How  do  we  swcai*  on  those  occasions? 

A.  We  do  it  in  a  respectful  manner. 

St.  Paul  says :  God  is  my  witness  that  I  say  the  truth.* 

Sometimes,  in  taking  an  oath,  the  hand  is  simply  raised 
or  placed  on  the  bosom,  according  as  the  case  may  be  ;  at 
other  times,  it  is  taken  by  placing  the  hand  on  the  Gospels, 
kneeling  and  bare-headed  ;  also,  by  touching  the  crucifix  or 
holy  relics. 

Q.  On  all  01^. r  occasions,  except  those  mentioned,  how  are  we  to 
speak? 

A.  We  must  say  simply  Yes  and  No,  as  Our  Lord  com- 
mands us  to  do. 

Q.  What  sweai-ing  is  it  that  God  forbids  ? 

A.  Firstly,  to  swear  either  by  the  holy  name  of  God  or 
by  any  other  sacred  thing ;  as  by  the  death  of  Christ,  by 
heaven  or  earth,  or  any  other  creature.f 

Secondly,  to  swear  with  imprecation  or  malediction  on 
one's  self  or  their  neighbor. 

Q.  What  is  the  first  manner  of  swearing  that  God  forbids  ? 
A.  To  swear  by  the  holy  name  of  God. 

Q.  Who  are  guilty  of  this  sin  ? 
A.  All  blasphemers. 


*  Rom.  i.  9 ;  2  Cor.  1.  2,  8 ;  Phil.  L  8 ;  1  Thea.  11. 5  and  10. 
t  Lov.  xxlv.  11. 


trl 


OF    THE    COMMANDMENTS    OF    OOD.  311 

Q.  What  was  their  punishment  in  tlie  old  law  t 

A.  God  had  commanded  them  to  be  stoned  to  death. 

Q.  How  were  they  more  recently  punished  in  Christian  times ! 

A.  They  were  to  make  satisfaction,  to  have  their  tongue 
pierced  with  a  red-hot  iron,  their  lips  split,  and  to  be 
banished  the  country. 

EXAMPLES. 

Punishment  of  Sennaclicril). — I  Klng»x\x,  22. 
Puniahinentof  BcnaiUil— 8  Kings  xz.  '28. 

Not  only  are  we  bound  not  to  swear  by  the  holy  name 
of  God,  but  we  are  never  even  to  pronounce  it  without  re- 
spect and  attention. 

Q.  What  is  tlie  second  way  of  swearing  that  God  forbids  ? 

A.  To  swear  by  any  other  thing  that  is  sacred ;  such  as 
Chiist's  death,  &c. 

This  is  likewise  blasphemy,  because  it  does  an  injury  to 
Our  Lord. 

We  arc  never  to  pronounce  the  holy  name  of  Jesus,  nor 
of  any  of  his  members,  but  with,  sentiments  of  adoration, 
love,  and  gratitude. 

Christians  should  also  refrain  from  that  half-swearing,  so 
much  in  use  nowadays. 

Q.  What  is  the  third  way  of  swearing  that  God  forbids  ? 

A.  To  swear  by  heaven  or  earth,  or  any  other  creature, 
as  do  those  who  say  at  almost  every  word  :  "  It's  as  true  as 
that  heaven's  above  us ; — it's  as  true  as  that  the  sun  is 
shining  ; — as  true  as  I'm  here  ;"  and  so  on. 

This  Our  Lord  forbids.* 

It  is  swearing  indirectly  against  God,  because  he  is  their 
Creator  and  Conservator. 

Q.  What  is  the  fourth  way  of  swearing  that  God  forbids  ? 

A.  To  swear  with  Imprecation  or  malediction  on  one's 
self  or  their  neighbor. 

Q.  When  do  people  swear  m  this  way  ? 

A.  When  they  curse  themselves  or  their  neighbors. 
"  That  I  may  never  leave  this  spot,  if  such  and  such  is  not 
true  ; — that  I  may  never  see  God;"  and  others  of  the  same 


*  St.  Matt  V.  84. 


312 


DOCTRINAL   CATECHISM. 


B. 


1; 


{I  11  ih   '> 


I  f  •^■■' 


flS-'l  ^i 


kind  which  thoy  pour  out  against  their  neighbor,  some  of 
them  so  horrid  that  a  Christian  may  not  repeat  thorn.  The 
best  way  to  avoid  all  this,  is  to  refrain  from  that  anger  and 
animosity  which  hurry  people  into  these  sins. 

Q.  In  what  other  way  do  we  ein  against  the  secoud  commandment  t 
A.  Ist.  When  we  do  not  accomplish  the  vows  which  we 
have  made. 

2d.  When  we  do  not  fulfil  our  sworn  promise. 

Sect.  I. — On  Vows, 

Q.  What  is  a  vow  ? 

A.  It  is  a  deliberate  promise  made  to  God  of  doing  some 
greater  good.* 

Q.  Why  do  you  say  that  it  is  a  promise 

A.  In  order  to  distinguish  it  from  a  simple  resolution. 

Both  are  binding,  but  one  still  more  than  the  other. 

Q.  Why  do  you  say  that  this  promise  is  deliberate  ? 

A.  Because,  in  making  a  vow,  one  must  think  well  on 
what  they  do,  and  must  do  it  of  their  own  free  will. 

It  is  to  God  that  they  engage  themselves ;  hence  they 
cannot  be  too  cautious  in  doing  it. 

Q.  Why  do  you  say  that  this  promise  is  made  to  Got!  ? 

A.  Because  every  vow  is  addressed  directly  to  God. 

Q.  We  cauDot,  then,  make  vows  to  the  saints  ? 

A.  Not  directly. 

When  there  is  mention  made  of  the  saints,  it  is  only  to 
show  that  the  vow  is  made  under  their  protection  ;  but  it  is 
not  addressed  directly  to  them,  but  to  God  alone. 

Q.  What  is  meant  by  saying  that  a  child  is  voweu  \o  the  Blessed 
Virgin  or  some  otlier  saint  ? 

A.  It  is  only  meant  that  the  child  is  under  the  protection 
of  the  Blessed  Virgin  or  ihat  other  saint. 

Q.  Why  do  you  say  that  this  promise  is  of  some  greater  good  f 
A.  Because  the  object  of  the  vow  is  to  honor  God  more 

perfectly. 

Hence  it  is  that  we  cannot  make  a  vow  to  do  any  thing 

either  bad  or  indifferent,  such  as  did  those  forty  men  who 

made  a  vow,  and  solemnly  swore,  neither  to  eat  nor  drink 

till  they  had  killed  St.  Paul.* 


♦  St  Th.  11.  2;  q.  88;  a.  2. 


t  Acts  xxlil.  18. 


OF    TIIK    COMMANDMKNTS    OV    OOD. 


313 


11 
more 

thing 

In  who 

drink 


Vow8  usually  huvo  roferuiice  to  things  which  arc  of  coun 
sel  and  of  greater  perfection,  such  as  fasting  on  certain 
days,  abstaining  from  wine,  entering  into  religion,  making 
pilgrimages,  die. 

They  may  also  refer  to  things  of  precept,  but  then  there 
is  a  twofold  obligation  to  fulfil  them. 

Q.  IIow  maDy  kinds  of  vows  are  there  t 
A.  There  are  several  kinds  of  vows. 

Q.  What  are  thoy  f 

A.  1st.  Those  which  are  absolute  or  conditional. 
2d.  Those  which  are  real,  or  personal,  or  mixed. 
3d.  Those  which  are  solemn  or  simple. 

Q.  What  is  the  absolute  vow  f 

A.  Tliat  which  is  made  without  any  condition. 

We  are  bound  to  fulfil  such  when  once  it  is  nmdo. 

Q.  What  is  the  conditioual  vow  ? 

A.  That  which  is  made  with  certain  conditions. 

For  example:  If  I  recover  from  this  illness,  I  will  give 
such  a  sum  to  the  poor ;  this  is  only  obligatory  when  the 
condition  is  accomplished. 

Q.  What  vow  la  that  which  is  called  real  f 

A.  It  is  that  which  falls  on  the  thing  promised. 

For  instance  :  If  I  promise  to  build  a  church,  or  endow 
one,  or  give  it  certain  ornaments. 

Q.  What  is  the  pei-sonal  vow  ? 

A.  It  is  that  which  falls  on  the  person  promising. 
For  example  :  If  I  promise  to  fast  so  many  days,  to  wear 
haircloth,  to  sleep  on  the  ground. 

Q.  What  is  the  vow  whicli  is  called  mixed  f 
A,  That  which  is  at  the  same  time  real  and  personal. 
F<^r  example  :  If  I  promise  to  make  a  pilgrimage  to  such 
a  Church  and  make  a  donation  there. 

Q.  What  is  meant  by  solemn  vows  ? 

A.  Vows  of  religion  which  are  made  in  an  Order  approved 
by  the  Church, 

Tht'sc  are  usually  vows  of  poverty,  of  chastity,  and  of 
obedience. 

Q.  What  is  meant  by  simple  vows  ? 

A.  Those  which  are  not  solemn,  whether  they  are  made 
in  private  or  even  in  public  and  with  ceremony. 

27 


314 


DOCTRINAL    CATECHISM. 


Q.  What  must  be  avoided  in  making  vows  ? 
A.  Rashness  and  hiv'ity. 

We  are  to  think  maturely,  consult  God,  and  take  the 
advice  of  wise  and  enlightened  persons. 


EXAMPLE. 
The  rash  vow  of  Jephtha. — Jud.  xL  80. 

Q.  What  must  be  observed  after  having  made  them  I 
A.  They  must  be  fulfilled  faithfully  and  without  delay. 
There  must  he  no  change,  but  they  are  to  be  accomplished 
in  all  their  circumstances,  as  to  time,  place,  and  manner. 
This  is  what  God  himself  says  on  the  subject :  When  thou 
hast  made  a  vow  to  the  Lord  thy  God.  thou  shalt  not  delay 
to  pay  it :  because  the  Lord  thy  God  will  require  it.  And 
if  thou  delay,  it  shall  be  imputed  to  thee  for  a  sin.* 

Q.  What  must  be  done  if  persons  find  themselves  unable  to  fulfil 
t.heir  vow,  or  exposed  to  commit  sin  by  doing  so  ? 

A.  They  must  then  apply  to  the  proper  authorities  for  a 
dispensation,  or  permission  to  change  it ;  the  application  is 
to  be  made  to  the  Pope,  or  the  Bishop,  if  he  have  the  power. 

Sect.  II. — Of  Sworn  Promises,  or  Oath, 

Q.  What  is  a  sworn  promise  ? 

A.  It  is  a  promise  wherein  one  has  taken  God  as  witness 
of  the  promise  made. 

Q.  Are  we  obliged  to  fulfil  such  promises  ? 
A.  Yes,  under  pain  of  being  perjured. 
Q.  How  must  these  promises  be  accomplished 
A.  Faithfully  and  without  delay. 

Q.  What  is  necessary  to  be  done  in  order  to  avoid  perjury  in  mak- 
ing such  promises  ? 

A.  It  is  necessary  to  reflect  well  and  seriously  on  what 
one  is  about  to  do. 

EXAMPLE, 
The  oath  made  by  Ueroi.— St.  Matt.  xlv.  7. 

When  any  ore  has  had  the  misfortune  of  making  such  an 
oath,  he  must  by  no  means  put  it  into  execution,  for  this 
would  be  adding  a  new  sin  to  the  former, 

♦  Deut.  xxlii.  2L 


OF    THE    COMMANDMENTS    OF    GOD. 


315 


such  an 
for  this 


ARTICLE  III. 

Q.  What  does  God  ordain  by  the  third  commandment :  Remember 
to  keep  holy  the  Sabbath  day  ? 

A.  That  we  are  to  sanctify  the  day  of  his  rest. 

Q.  What  day  ia  that? 

A.  In  the  old  law  it  was  Saturday,  because  that  was  the 
day  on  which  God  rested,  after  having  created  all  things  in 
six  days :  in  the  new  law,  it  is  Sunday. 

Q.  How  long  did  the  old  law  last  ? 

A.  From  the  beginning  of  the  world  till  the  death  of  Jesus 
Christ.  It  was  first  engraved  on  the  heart  of  all  men,  and 
was  called  the  law  of  nature.  Secondly,  it  was  published 
on  Mount  Sinai  and  engraved  on  two  tables  of  stone  j  it  way 
then  called  the  written  law. 

These  two  laws  lasted  successively  for  more  than  four 
thousand  years. 

Q.  What  day  was  the  day  of  rest  in  the  old  law  ? 

A.  Saturday,  which  was  the  last  day  of  the  week. 

Q.  What  is  the  day  of  rest  calffed  ? 

A.  It  is  called  the  Sabbath.  This  is  a  Hebrew  word 
which  means  rest^  or  cessation  from  labor. 

Q.  Why  is  it  kept  as  a  day  of  rest  ? 

A.  Because  it  was  on  that  day  that  God  rested  after  hav- 
ing created  all  things  in  six  days. 

Q.  How  was  the  Sabbath  observed  in  the  old  law  ? 

A.  It  was  most  religiously  observed.* 

We  read  in  the  first  book  of  Maccabees,  that  a  thousand 
of  the  Jews  who  had  retired  to  the  desert  with  their  wives 
and  children  and  their  flocks,  suflTered  to  be  put  to  death 
rather  than  defend  themselves  on  the  Sabbath  day. 

Q.  Was  it  permitted  to  kindle  fire  on  that  day  ? 
A.  No;  God  had  forbidden  it. f 

Q.  On  what  did  people  live  on  that  day  ? 

A.  They  lived  on  what  they  had  cooked  the  day  before, 

Q.  Who  had  ordained  that? 
A.  God  himself.J 


*  1  Mac.  ii.  29. 


t  Exod.  xvL  28. 


t  Exod.  XTl.  2& 


816 


DOCTRINAL   CATECHISM. 


h:i 


Eliif 


f 


Q.  What  did  God  also  prescribe  to  tlae  Israelites  in  the  desert  regard- 
ing the  maDna? 

A.  He  commanded  them  to  gather  on  the  sixth  day 
enough  for  two  days.* 

And  it  did  not  corrupt  on  the  Sabbath  day,  although  it 
corrupted  and  became  full  of  worms  on  other  days  when 
they  kept  it  over  night. f 

Q.  How  was  a  man  punished  who  was  found  gathering  fire-wood  on 
the  Sabbath  day  ? 

A.  He  was  punished  with  death  by  the  order  of  God. J 

Q.  Was  it  permitted  to  travel  on  the  Sabbath  day  ? 

A.  No;  it  was  unlawful  to  travel  more  than  two  thousand 
paces  on  that  day.§ 

Two  thousand  paces  was  about  two-thirds  of  a  league,  or 
two  miles. 

Q.  How  were  the  Israelites  employed  on  that  holy  day  ? 

A.  They  prayed  to  God,  they  meditated  on  his  holy  law, 
they  sang  his  praises,  they  heard  his  holy  word,  and  offered 
sacrifice  to  him. 

There  were,  besides  the  Teijpple  of  Jerusalem,  where  sac- 
rifice was  offered,  particular  houses  in  every  city  which  were 
called  synagogues^  where  they  assembled  to  hear  the  word 
of  God  and  sing  his  praise.  We  see  in  the  Gospel  that  Our 
Lord  often  preached  in  those  synagogues. 

You  perceive  from  all  these  things  how  religiously  the 
Sabbath  was  kept. 

Q.  Which  is  the  day  of  rest  in  the  new  law  ? 

A.  Sunday,  which  is  the  first  day  of  the  week. 

Q.  When  did  the  new  law  commence,  and  how  long  will  it  last  ? 
A.  It  began  at  the  death  of  Christ  and  will  last  till  the 
end  of  the  world. 

Q.  Why  does  the  Ohurch  sanctify  the  Sunday  ? 

A.  Because  it  was  on  that  day  that  Jesus  Christ,  after  the 
toils  and  sufferings  of  his  mortal  life,  entered,  by  his  resur- 
rection, into  his  eternal  rest.  * 

Q.  What  was  the  life  of  Jesus  Christ  on  earth  I 
A.  It  was  a  life  of  toils  and  sufferings. 


*  Exod.  xvl.  22. 
t  Exod.  xvi.  20. 


Num.  XV.  86. 
Exod.  xvl.  29. 


bl 

b 


u 


the 


OF    THE    COMMANDMENTS    OF    GOD. 

Q.  Whc  ,  diu  liO  enter  after  his  toils  and  sufferings  ? 
A.  He  entered  into  his  eternal  rest. 


817 


Q.  What  is  the  eternal  rest  of  Jesus  Christ  ? 
A.  The  rest  which  he  now  enjoys  in  heaven. 
The  truly  just,  after  the  toils  and  sufferings  of  this  life, 
also  enjoy  this  eternal  rest. 

Q.  How  did  Jesus  Christ  enter  into  his  eternal  rest  ? 

A.  By  his  resurrection. 

The  truly  just  enter  into  this  rest  at  their  death,  but  only 
as  to  their  soul ;  their  body  shall  only  enjoy  it  after  the  res- 
urrection. 

Q.  On  what  day  did  the  resurrection  of  Jesus  Christ  take  place? 
A,  On  the  day  after  the  Sabbath,  that  is  to  say,  on  the 
first  day  of  the  week. 

Q.  What  is  that  day  since  called  ? 
A.  It  is  called  Sunday. 


Q.  What  does  that  word  signify  ? 
A.  It  signifies  the  Lord's  day. 


Q.  What  is  it  that  the  Church  honors  on  that  day  ? 

A.  She  honors  the  eternal  rest  of  Jesus  Christ. 

In  the  Sabbath  day,  the  ancient  Church  honored  the  repose 
of  God  after  the  work  of  creation ;  and  Sunday  the  Church 
honors  the  eternal  rest  of  Jesus  Christ,  after  the  toils  and 
sufferings  of  his  mortal  life. 

Q.  Who  made  this  change  ? 

A.  The  apostles,  instructed  by  Jesus  Chiist,  and  guided 
by  the  Holy  Ghost. 

In  fact,  it  was  only  God  who  could  change  a  law  made 
by  himself. 

Jesus  Chr^u  himself,  as  it  were,  consecrated  this  first  day 
of  the  week,  by  appearing  to  his  apostles  on  that  day  twice 
in  succession  ;  viz.,  on  the  day  of  his  resurrection,  and  eight 
days  after.* 

Subsequently,  we  see  that  the  faithful  assembled  on  that 
holy  day.f  And  it  was  on  that  day  that  St.  John  received 
the  revelations  which  are  contained  in  his  book  of  the  Apo- 
calypse. J 


♦  St.  John  XX. 


t  1  Cor.  xvlH.  20,  88. 
27* 


X  A\  c>c.  1. 10. 


318 


DOCTRINAL    CATECniSM. 


m 


I       II 


i: ' 


ij 


Q.  What  must  we  do  in  order  to  sanctify  Sunday  ? 

A.  We  iDust  abstain  from  all  servile  works  on  that  day, 
and  spend  it  in  the  service  of  God,  applying  ourselves  to 
works  of  piety  and  devotion. 

Q.  From  what  works  must  we  abstain  on  the  Sabbath  day  t 
A.  From  ail  servile  works. 

Q.  What  do  you  understand  by  servile  works  I 

A.  I  understand  all  the  corporal  works  done  on  working 
days. 

For  a  merchant,  his  business. 

For  a  mechanic,  his  labor,  and  so  on. 

If  all  servile  works  are  prohibited  on  that  holy  day,  how 
much  more  those  which  are  in  themselves  bad  and  criminal ! 

Q.  Is  it  sufficient  to  abstain  from  servile  works  in  order  to  sanctify 
the  Sunday  ? 

A.  No  ;  we  must  moreover  employ  it  in  the  service  of 
God. 

Q.  How? 

A.  By  applying  ourselves  to  works  of  piety  and  devotion. 

Q.  What  are  those  works  of  piety  and  devotion  ? 

A.  Ist.  We  must  hear  Mass,  and,  if  possible,  assist  at 
Vespers. 

The  parish  Mass,  if  we  possibly  can,  because  it  is  said  for 
the  parishioners. 

We  are  to  assist  at  Mass  and  Vespers  entirely,  attentive- 
ly, and  modestly. 

Entirely/,  that  is  to  say,  from  beginning  to  end. 

Attentively,  that  is  to  say,  with  a  heart  and  mind  fixed  on 
God,  without  voluntarily  wandering  to  any  other  object. 

Modestly,  that  is  to  say,  neither  chatting  nor  looking  from 
side  to  side,  but  keeping  ourselves  in  a  modest,  respectful 
posture. 

If  one  were  so  unhappy  as  to  be  in  the  state  of  mortal 
sin,  he  must  then  assist  there  like  the  publican,  who,  re- 
maining afar  off,  dared  not  to  raise  his  eyes  to  heaven,  but 
struck  his  breast,  saying :  God,  be  merciful  to  me  a  sin- 


ner. 


* 


2d.  To  assist  at  sermons ;  and  young  persons  at  Catechism, 


thi 


to 


♦  St.  Luke  xvliJ.  13. 


the 


;       1^ 


OP    THK    COMMANDMENTS    OF    GOD. 


319 


which,  if  well  explained,  is  proper  for  all  ages,  and  prepares 
the  mind  for  receiving  more  advanced  instructions. 

We  are  to  hear  the  instructions  with  respect  and  atten- 
tion. With  respect,  as  though  we  heard  Jesus  Christ  him- 
self, since  it  is  He  who  speaks  by  the  mouth  of  his  minis- 
ters ; 

With  attention,  so  as  not  to  lose  a  single  word.  See  how 
carefully  we  avoid  letting  the  least  particle  of  the  Holy 
Eucharist  fall  to  the  ground !  even  so  should  we  prevent 
the  least  word  of  Jesus  Christ  from  being  lost. 

3d.  To  approach  the  sacraments. 

The  sacrament  of  Penance,  to  heal  the  wounds  of  our  soul. 

The  sacrament  of  the  Eucharist,  to  repair  the  strength  of 
our  soul.  This  is  the  true  fruit  of  life,  which  admirably  re- 
stores the  strength  and  vigor  we  have  lost. 

We  must  approach  it  with  much  preparation,  in  order 
that  we  may  obtain  much  fruit. 

4th.  To  give  more  alms  than  on  other  days,  to  the  end 
that  God  may  proportion  his  gifts  to  our  liberality. 

5th.  To  spend  the  rest  of  the  day  in  good  works :  1st, 
in  reading  good  books ;  2d,  in  edifying  conversation ;  3d, 
visiting  the  sick  ;  4th,  consoling  the  afflicted,  &c. 

We  are  permitted  to  take  some  recreation  after  divine 
service,  provided  it  be  in  a  Christian  manner. 

Q.  Who  are  they  who  sin  against  this  comtnandmeDt? 

A.  They  who  neglect  to  assist  at  divine  service,  who  spend 
that  holy  day  in  debauchery,  or  apply  themselves  to  any 
servile  labor. 

Q.  Who  are  the  first  that  din  against  this  oommandment  f 
A.  Those  who  neglect  to  assist  at  divine  service, 

Q.  When  do  we  sin  by  not  assisting  at  divine  service  ? 
A.  When  we  absent  ourselves  through  negligence. 
If  one  have  time,  and  might  assist  there,  but  does  not, 
that  negligence  is  a  sin. 

Q.  What  do  you  mean  by  divine  service  f 

A.  I  mean  the  different  offices  which  are  sung  in  the  church. 
When  convenience  will  allow,  it  is  a  praiseworthy  custom 
to  assist  at  all  of  them. 

In  ancient  times,  the  faithful  assisted  at  matins,  though 
they  were  sung  in  the  night  time. 


320 


DOCTKINAL    CATKt'IllSM. 


F?3- 


'a 


i«> 


:   I 


ii 


I 
I 

I! 


?', 


':|  If! 


St.  Augustine  says  that  there  is  nothinjj  so  consoling,  or 
so  well  adapted  to  raise  the  mind  to  God,  as  the  singing  of 
hymns  and  psalms,  when  they  are  sung  /vith  affection,  and 
the  heart  accompanies  the  voice  in  praising  God.  "  What 
affectionate  words,"  says  he,  "  did  I  utier  to  thee  in  those 
psalms ;  and  how  much  was  I  inflamed  by  them  with  the 
love  of  thee ;  and  bumed  with  a  desire  of  reciting  them,  if  I 
could,  all  the  world  over,  to  abate  the  swelling  pride  of 
manltind :  and  indeed  they  are  sung  all  the  world  over, 
neither  is  there  any  one  that  can  hide  himself  from  thy  heatj^* 

The  holy  king  David  praised  God  seven  times  a  day. 

St.  Louis,  king  of  France,  recited  every  day  the  entire 
office  ;  yet  both  were  charged  with  the  care  of  a  kingdom. 

Q.  It  is  not  enough,  then,  to  assist  at  a  Low  Mass  ? 
A.  Not  when  one  can  assist  at  Grand  Mass. 
Is  it  sanctifying  the  whole  day,  to  give  God  a  hurried  half 
hour  ? 

Q.  Who  are  the  second  class  that  sin  against  this  commandment ! 

A.  They  who  spend  this  holy  day  in  debauchery,  that  is 
to  sa^ ,  in  eating,  drinking,  gambling,  '^r  walking  about. 
These  persons  would  commit  far  less  sin  if  they  worked  the 
whole  day  long. 

Q.  Who  are  the  third  class  who  sin  against  this  commandment  I 
A.  They  who  apply  themselves  to  forbidden  work. 

Q.  What  is  forbidden  work  ? 

A.  It  is  that  which  neither  charity  nor  necessity  requires. 

Q.  Is  there,  then,  any  work  permitted  on  that  holy  day  ? 

A.  Yes,  that  which  either  charity  or  necessity  requires. 
Jesus  Christ  himself  has  authorized  it,  saying  that  it  was 
lawful  to  do  good  on  the  Sabbath  day,  and  that  he  is  the 
master  of  that  day  as  of  all  the  others.f 

It  is  lawful  to  prepare  on  that  day  all  the  necessaries  of 
life,  to  work  for  the  relief  of  the  sick,  and  to  preserve  any 
thing  which  is  in  danger  of  perishing,  such  as  the  crops,  &c. ; 
but  in  these  cases,  it  is  best  to  consult  one's  pastor,  if  it  can 
be  done. 

Another  object  of  this  commandment  is  to  give  our  soul 


•  Conf.  b.  iy.  ch.  iv. 


t  St  Luke  vi.  5  and  9. 


do 


01 


't-  1       I'll 


OF    THE    COMMANDMKNTS    OF    GOD. 


321 


some  rest,  to  the  eial  that  it  may  for  that  flay  occupy  itself 
with  God  and  the  business  of  its  own  salvation. 

Any  thing  that  might  tend  to  withdraw  us  from  that  holy 
occupation,  is  to  be  avoided  as  interfering  with  that  end. 


ARTICLE  IV. 


Q.  To  what  are  we  bound  by  the  fourth  commandment :  Honor  thy 
father  and  thy  mother  ? 

A.  We  are  bound  to  love,  respect,  and  obey  our  father 
and  mother,  and  to  assist  them  in  all  their  necessities. 

Q.  What  is  the  first  thing  which  it  obliges  us  to  do  ? 
A.  To  love  our  father  and  mother. 

Q.  Why  are  we  to  love  them  ? 

A.  Because  it  is  they  who,  after  God,  have  given  us  life 
and  being.  God  made  them  instrumental  in  bringing  us 
into  the  world. 

We  are  a  portion  of  themselves.  Without  them  we 
should  not  be  in  existence. 

Add  to  this  all  that  they  have  done  for  our  education,  to  feed 
and  clothe  us,  and  to  procure  for  us  an  establishment  in  life. 
What  care,  what  trouble,  what  toil  and  sweat,  have  we  not 
cost  them  !     What  a  return  of  love  do  we  not  owe  them  ! 

Let  us  love  them  ever  so  much,  we  can  never  love  them 
as  they  have  loved  us.  nor  in  proportion  to  the  numberless 
benefits  we  have  received  from  them. 


EXAMPLE. 
Tobias  charges  his  son  to  honor  his  mother.— 7b&.  Iv.  8. 

Q.  What  is  the  second  thing  which  this  commandment  obliges  us  to 
do? 

A.  To  respect  our  father  and  mother. 

Q.  Why  must  we  respect  them  ? 

A.  Because  they  hold  the  place  of  God  with  regard  to  us. 
God  has  stamped  his  authority  on  their  brow. 
We  are  to  respect  them  in  our  heart,  and  give  them  every 
outward  mark  of  that  interior  respect. 

We  are  never  to  speak  abruptly  or  disrespectfully  to 


322 


DOCTKINAL    CATEOIIISM. 


I 


I' 

h 


them,  and  should  never  do  any  thing  without  their  permis* 
sion. 

Q.  How  were  children  formerly  punished  who  ahuscd  their  parents 
even  in  words  ? 

A.  They  were  punished  with  death.* 

EXAMPLE. 
The  honor  whicli  Solomon  paid  to  his  mother.— 8  King9  VL  19. 


hi  tj 


W 


I  ts* « 


■%f 


J:l;. 


Q.  What  is  the  third  thing  which  this  commandment  obligei?  us  to 
do? 

A.  To  obey  our  father  and  mother. 

Q.  Why  must  we  obey  them  ? 

A.  Because  they  speak  to  us  on  the  part  of  God. 

They  are  clothed  with  his  authority  ;  so  that,  when  they 
speak  to  us.  it  is  as  though  God  spoke  to  us,  and  we  are  to 
obey  them  all  the  same. 

Q.  How  do  we  obey  those  who  speak  on  the  part  of  the  king  f 

A.  We  obey  them  as  we  would  the  king  himself. 

It  was  in  this  spirit  that  Jesus  Christ  obeyed  the  Blessed 
Virgin  and  St.  Joseph  so  faithfully,  so  promptly,  and  so 
cheerfully. 

To  obey  faithfully,  is  to  omit  or  pass  over  nothing  that 
we  are  commanded  to  do. 

To  obey  promptly,  is  to  do  what  we  are  told  to  do  with- 
out having  to  be  told  twice. 

To  obey  cheerfully,  is  to  obey  without  regret  and  without 
a  murmur.  The  more  difficult  the  thing  is,  the  more  cheer- 
fully should  we  do  it,  because  then  there  is  the  more  merit, 
and  consequently  the  more  reward  to  expect. 

It  was  thus  that  Jesus  Christ  humbled  himself,  becoming 
obedient  unto  death,  even  the  death  of  the  cross.f 

EXAMPLE. 

Obedience  of  Jesus  Christ  when  he  left  the  doctors  in  the  Temple  to  return  to 
Nttziiretii  with  the  Blessed  Virgin  and  St.  Joseph. — St.  LukiW. 


do? 


Q.  What  is  the  fouiiJi  thing  which  this  commandment  obliges  us  to 


A.  To  assist  our  father  and  mother  in  all  their  necessities. 


*  Lev.  XX.  9. 


t  PhiL  it  a 


an 
an 

{inJ 


!5.     ,    ,    'il! 


OF    TIIK    COMMANDMENTS    OF    GOD. 


323 


Q.  How  are  vrc  to  aesist  them  ? 

A.  As  far  as  we  possibly  can. 

Q.  In  what  necessities  are  we  to  assist  them  f 

Ji.  In  all  their  spiritual  and  corporal  necessities. 

Q.  What  do  you  mean  by  spiritual  necessities  ? 

A.  I  mean  those  which  regard  the  soul. 

We  are  to  give  them  salutary  advice  concerning  the 
affairs  of  their  salvation,  but  to  do  it  with  much  prudence 
and  discretion. 

In  their  sickness,  we  must  see  that  they  receive  the  last 
sacraments,  in  order  that  they  may  not  leave  this  w^orld 
without  that  assistance  and  consolation. 

When  they  have  departed  this  life,  we  are  bound  to  re- 
lieve them  by  prayers,  alms,  and  fasting,  and  especially  by 
the  sacrifice  of  Christ's  body  and  blood. 

We  must  also  punctually  execute  their  lastfwill. 

Q.  What  do  you  understand  by  corporal  necessities  ? 

A.  Those  which  relate  to  the  body  ;  such  as  food,  cloth- 
ing, lodging,  (kc. 

It  is  the  least  we  can  do  to  preserve  the  life  of  those  who 
gave  life  to  us.  This  duty  is  so  urgent,  that  the  Church 
permits  a  monk  to  leave  his  convent  in  order  to  support  his 
parents,  if  they  have  no  other  support. 

After  doing  all  that  we  can  do,  we  may  still  rest  assured 
that  we  are  doing  nothing  like  what  they  have  done  for  us. 


EXAMPLES. 

Joseph  brings  bis  father  Jacob  into  Egypt,  and  abundantly  supplies  all  his 
wants. — Gen.  xlv. 

Q.  Wliat  reward  does  God  promise  to  children  who  houM*  their  father 
and  mother  ? 

A.  He  promises  them  a  long  life,  either  in  this  world  or 
in  eternity. 

Whosoever  wishes,  then,  to  lead  a  happy  life  in  this  M'orld, 
and  a  life  of  eternal  bliss  in  the  next,  must  honor  his  father 
and  mother. 

Q.  What  is  the  punishment  of  children  \'ho  honor  not  their  father 
and  mother  f 

A.  The  malediction  of  God. 

Cursed  be  he  that  honoreth  not  his  father  and  mother.* 

*  Deut  xxvii.  18. 


5#li: 


324 


DOCIUINAL    CATECHISM. 


Q.  How  (liJ  (ii)il  (li'croc  tliiit  they  shoulil  bo  punished? 

^.  llo  di'dci'tl  tliiiL  thoy  should  be  stoned  to  death.* 


m 


I 


I'i  I  li'i 


EXAMPLE. 

Punisliinont  of  Absivlom  for  having  risen  up  against  David  tiis  father. — 2  KUigi 
xviii. 

Q.  Does  this  cominandtncut  only  retjurd  the  duties  of  children  towards 
their  parents  ? 

A.  It  also  regards  the  duties  of  inferiors  towards  their 
superioi's. 

Q.  What  do  you  mean  by  superiwa  ? 

A.  I  mean  all  those  whom  God  has  established  over  us. 

Q.  Who  are  the  principal  of  these  superiors  ? 

A.  Those  who  are  established  as  rulers  over  the  Church 
and  the  State.^ 

In  the  Chuich,  the  Pope,  the  bishops,  and  all  pastors. 

In  the  State,  all  the  lawful  authorities,  the  king,  princes, 
the  president,  governors,  magistrates,  and  all  those  who  are 
intrusted  with  authority. 

Q.  To  what  does  the  fouilh  commandment  oblige  us,  in  regard  to 
these  superiors? 

A.  It  obliges  us  to  love,  honor,  and  obey  them,  and  to 
assist  them  in  all  the  necessities  of  the  Church  and  of  the 
State. 

Q.  Why  are  we  bound  to  love  them  ? 

A.  Because  they  procui'e  for  us  either  spiritual  or  tem- 
poral goods. 

By  the  former,  we  receive  spiritual  life  in  Baptism.  It  is 
they  also  who  preserve  this  spiritual  life  by  the  word  of 
God  and  the  holy  Euchaiist.  It  is  they,  moreover,  who 
administer  unto  us  all  ihe  other  saciaments. 

It  is  by  the  vigilance  of  the  latter  that  our  lives  and  prop- 
erties arc  secui'e. 

Q.  Why  are  we  obliged  to  honor  them  ? 

A,  Because  they  hold  with  regard  to  us  the  place  of  God, 
Jesus  Christ  said  to  the  f  )rmer,  speaking  to  his  apostles  : 
All  power  is  given  to  nie  in  heaven  and  in  earth  :f  as 
my  Father  hath  sent  me,  so  I  also  send  you. J 


•  Lev.  x«.  9. 


t  St  Matt,  xxviii.  la 


%  St.  John  zx.  21. 


I  m 


OF    THE    COMMANDMENTS    OF    GOD. 


325 


m 


Wherefore  it  is  that  St.  Paul  says  :  Wo  are,  therefore, 
ambassadors  for  Christ,  God,  as  it  were,  exhorting  by  us.* 

Of  the  latter  class,  St.  Paul  said  :  IIo  (the  prince)  is  the 
minister  of  God  to  thee  for  good. 

But  if  thou  do  that  which  is  evil,  fear :  for  he  beareth  not 
the  sword  in  vain.  For  he  is  the  minister  of  God,  an 
avenger  to  execute  wrath  upon  him  that  doeth  evil.f  And 
St.  Peter:  Honor  ail  men:  love  the  brotherhood:  fear 
God  :  honor  the  icing.J 

Q.  Why  are  we  bound  to  obey  them  ? 

A.  Because  they  speak  to  us  on  the  part  of  God. 

Jesus  Christ  said  to  the  former,  addressing  his  Apostles : 
He  that  heareth  you,  heareth  me :  and  ho  that  despiseth 
you,  despiseth  mc.§  And  St.  Paul :  Obey  your  prelates, 
and  be  subject  to  them  ;  for  they  watch  as  being  to  render 
an  account  of  your  souls ;  that  they  may  do  this  with  joy. 
and  not  with  grief;  for  this  is  not  expedient  for  you.|| 

Of  the  latter  St.  Peter  has  said  :  Be  ye  subject,  therefore, 
to  every  human  creature,  for  God's  sake ;  whether  it  be  to 
the  king,  as  excelling ;  or  to  governors,  as  sent  by  hijn  for 
the  punishment  of  evil  doers,  and  for  the  praise  of  the 

good.t 

And  St.  Paul :  Let  every  soul  be  subject  to  higher  pow- 
ers ;  for  there  is  no  power  but  from  God  :  and  those  that 
are,  are  ordained  of  God.  Therefore  he  that  resisteth  the 
power,  resisteth  the  ordinance  of  God.  And  they  that  re- 
sist, purchase  to  themselves  damnation.** 

Q.  Why  are  we  obliged  to  assist  them  in  the  necessities  of  the  Church 
and  of  the  State  ? 

A.  Because  all  the  members  of  a  body  are  obliged  to 
labor  for  its  preservation. 

Hence  it  is  that  all  the  Churches  contribute  to  the  wants 
of  the  Church  of  Rome,  which  is  the  mother  and  mistress 
of  all  the  others  ;  following  this  example,  every  parishioner 
who  can  do  so  is  obliged  to  contribute  towardis  the  support 
of  his  own  Church. 

In  like  manner  all  subjects  are  to  contribute,  as  far  as  they 


21. 


♦  2  Cor.  V.  20. 
t  Rom.  xliL  4,  5. 
t  1  Peter  IL  17. 

•*  Rom.  xHi.  1,  2. 
28 

(  St.  Luke  z.  16. 

I  Heb.  xiii.  17. 

I I  Peter  11. 18. 

320 


DOCTRINAL    CATECHISM. 


possibly  can,  to  defray  the  expenses  of  government,  and  to 
do  it  cheerfully  ;  for  God  loveth  a  cheerful  giver.* 

1  fence  St.  Paul  said:  Render,  therefore,  to  all  their 
dues:  tribute  to  whom  tribute  is  due;  custom,  to  whom 
custom  ;  fear,  to  whom  fear  j  honor,  to  whom  honor.f 


I' 


ft  ■ 
if 


M\ 


:;i^ 


EXAMPLES. 

Core,  Datlian,  and  Ablron  punlHhod  for  their  revolt  acalnst  Mosos. — yum,  xvl. 
Mury,  tlic  slstor  of  Muacs,  strickeu  with  luproHy  fur  Ii»ving  murmurod  against 
her  brother. — Num.  xll. 

There  are  others  still  whom  we  are  to  honor  as  being 
above  us. 

A  wife  is  to  honor  her  husband.  Sara  called  her  husband 
her  lord,  through  honor.J 

And  St.  Monica  paid  her  husband  so  much  honor  that  she 
at  length  converted  him  to  the  faith.8 

A  child,  besides  his  father  and  mother,  is  also  to  honor 
his  uncles,  aunts,  and  his  elder  sisters  and  brothers; 

A  godchild,  his  godfather  and  godmother ; 

A  pupil,  his  teacher  ; 

An  apprentice,  his  master ; 

A  servant,  his  or  her  master  and  mistress ; 

Young  persons,  those  who  are  older  than  themselves. 

We  must,  in  proportion,  love,  honor,  and  obey  all  those 
persons,  and  assist  them,  if  possible,  in  all  their  necessities. 

Q.  May  we  not  also  refer  to  this  commandmeDt  the  duties  of  supe- 
riors towards  their  inferiors? 

A.  Yes,  we  may  refer  to  it  the  obligations  of  parents 
towards  their  children,  of  husbands  towards  their  wives,  of 
masters  and  mistresses  towards  their  servants;  and,  gene- 
rally, of  all  superiors  towards  their  inferiors. 

Q.  Wliat  are  the  obligations  of  parents  towards  their  children  ? 

A.  To  love  them,  to  bring  them  up,  to  instruct  and  cor- 
rect them. 

Q.  How  are  they  to  love  them  ? 

A.  They  are  to  love  them  as  Christians. 

They  are  deposits  which  God  has  confided  to  ihem  for  a 
certain  time,  and  of  which  they  must  render  an  account. 


♦  2  Cor.  \x.  T. 
t  Eom.  xiil.  T. 


Gen.  xvlli.  12. 
Conf.  b.  Ix.  oh.  6. 


OK    TllK    OOMM.VNDMKNTH    OF    OOD. 


327 


1st.  Ill  ordt-r  to  love  tliein  ivs  (hristiftiis,  they  must  lovo 
thorn  more  for  God  than  for  thiMiisoIvos,  more  for  heaven 
than  earth,  more  for  eternity  than  for  time. 

2d.  They  must  love  them  with  reason ;  for,  when  they 
love  them  without  consulting  reason,  they  connive  at  their 
faults,  and  ruin  them. 

3d.  They  must  also  avoid  the  other  extreme,  which  is, 
not  to  love  them  at  all ;  for  then  they  neglect  them  and 
have  no  care  of  them. 

Parents  who  have  several  children  must  lovo  them  all 
alike ;  otherwise,  they  give  room  for  envy,  which  may  lead 
to  bad  results. 


'^5 


I   COT- 


EXAMPLE. 
JealouRj  of  the  brethnn  of  Joseph. — Oen.xxxviL 

Q.  How  arc  they  to  bring  them  up  ? 

A.  With  care  and  attention.  They  must  provide  them 
\/ith  all  the  necessaries  of  life,  and  guard  them  from  every 
danger  during  their  childhood. 

When  they  are  of  an  age  to  go  to  school,  they  are  to 
send  them  there,  and  select  good  teachers  for  them. 

Q.  How  are  they  to  instruct  them  ? 

A.  With  mildness  and  with  patience. 

Q.  Wherein  are  we  to  instruct  them  ?  ^ 

A.  Firstly,  in  all  that  regards  religion. 

To  teach  them  their  prayers,  their  catechism,  the  fear  of 
God,  his  love,  the  horror  of  sin.  St.  Augustine  could  never 
forget,*  even  in  his  wanderings,  the  name  of  Jesus,  which 
had  been  taught  him  in  his  childhood.  St.  Louis  never  lost 
sight  of  those  words  of  the  Queen,  his  mother:  God  knows, 
my  son,  how  tenderly  I  love  you,  and  more  than  any  earthly 
creature;  nevertheless,  I  would  rather  a  thousand  times  see 
you  dead  before  me,  than  to  see  you  commit  one  mortal 
sin.f 

Q.  "Wherein  are  they  also  to  instruct  them  ? 
A.  In  all  that  belongs  to  the  state  which  they  are  to 
embrace. 


•  Conl  b.  vl.  ch.  iv. 


t  Life  of  St  Louia. 


328 


DOCTRINAL    CATECHISM. 


\ 


w 


fp 


!i 


i  f  ^  ';■ 


litji 


fri;! 


E 


iili 

I 

m 


II' 


^.  What  means  are  to  be  employed  in  teaching  them  ? 

A.  Precept  must,  of  course,  be  em{)loyed,  but  example 
is  still  more  necessary. 

They  must  teach  them,  by  their  own  example,  the  prac- 
tice of  every  Christian  virtue  :  humility,  mildness,  patience, 
compassion,  dec. 

Q.  What  are  they  carefully  to  avoid  in  their  presence  ? 

A.  Every  thing  that  children  could  not  imitate  without 
sinning. 

Such  was  the  advice  given  by  St.  Jerome  to  a  Christian 
mother.* 

Parents,  then,  are  to  avoid  all  anger,  impatience,  cursing 
or  swearing,  lies,  immodesty,  excess  in  eating  or  drinking, 
a  love  of  dress  or  the  vanities  of  the  world,  slander,  cal- 
umny, &,c. 

EXAMPLE. 
Advice  of  Tobias  to  his  son.— 7b&.  Iv. 

Q.  How  are  they  to  correct  them  ? 

A.  Firmly,  yet  without  harshness. 

Firmly,  because  any  show  of  false  tenderness  renders  the 
child  indocile  and  incorrigible.  He  that  loveth  his  son,  says 
the  Holy  Ghost,  frequently  chastiseth  him,  that  he  may 
rejoice  in  his  latter  end.f  Without  harshness,  because  it 
angers  and  discourages  them.  And  you,  fathers,  provoke 
not  your  children  to  anger  :  but  bring  them  up  in  the  disci- 
pline and  correction  of  the  Lord.  J  And  elsewhere  :  Fathers, 
provoke  not  your  children  to  anger  ;  lest  they  be  discour- 
aged.§ 

EXAMPLE. 
Punishment  of  Eli  for  not  liaving  corrected  his  children. — I  Kings  ii.  and  iv. 

Q.  What  are  the  obligations  of  other  superiors  towards  their  infe- 
riors ? 

A.  They  are  the  same  in  pi'oportion  as  those  of  parents 
towards  their  children. 

All  superiors  are  bound,  in  their  own  degree,  to  love  their 
inferiors,  to  contribute  to  their  instruction  and  to  their  cor- 
rection. 


♦  L.  ii.  ep.  14. 
t  Eccl.  XXX.  1. 


Ephes.  vi.  4. 
Col.  iil.  21. 


OF    THE    COMMANDMENTS    OF    GOD. 


329 


ARTICLE  V.  V 

Q.  What  is  forbidden  by  the  fifb))  commandment:  Thou  shalt  not 
kill? 

A.  It  is  forbidden  to  deprive  any  one  of  life  without 
authority,  and  also  to  kill  one's  self. 

Q.  What  is  the  first  thing  forbidden  by  this  commandment? 
A.  To  deprive  any  one  of  life  without  authority. 

Q.  What  is  meant  by  saying  viithout  authority  f 

A.  That  is  to  say,  by  his  own  authority,  without  having 
received  that  power  from  God,  who  alone  is  master  of  our 
life.  It  is  he  who  has  given  it  and  who  preserves  it  to  us, 
and  no  one  but  he  has  a  right  to  take  it  from  us. 

Q.  Why  has  God  made  this  prohibition ! 

A.  Because  man  is  created  to  his  image. 

I  will  require  your  blood,  said  God  to  Noah  and  his  chil- 
dren, at  the  hand  of  every  beast,  and  at  the  hand  of  man ;  at 
the  hand  of  every  man,  and  of  his  brother,  will  I  require 
the  life  of  man.* 

Whosoever  shall  shed  man's  blood,  his  blood  shall  be 
shed  :  for  man  was  made  to  the  image  of  God. 

If  a  man,  says  God,  kill  his  neighbor  on  set  purpose,  and 
by  lying  in  wait  for  Itim,  thou  shalt  take  him  away  from 
my  altar,  that  he  may  die.f 

And  Jesus  Christ  said  to  St.  Peter :  Put  up,  again,  thy 
sword  into  its  place.  For  all  that  take  the  sword,  shall 
perish  with  the  sword.J 

EXAMPLES. 

Cain  cursed  by  God  for  having  killed  his  brother  Abel. — 0«n.  !▼. 
Adonibesech  treated  as  he  had  treated  others. — Jud.  1. 

Q.  What  is  the  second  thing  forbidden  by  this  commandment  f 

A.  To  take  away  one's  own  life. 

Q.  Why? 

A.  Because  we  are  not  our  own,  but  God's.  Whether 
we  live,  says  St.  Paul,  we  live  to  the  Lord ;  or  whether  we 
die,  we  die  to  the  Lord.8 


♦  Gen.  ix.  6,  6. 
t  £a:od.  zzl  14. 


28* 


\ 


St.  Matt.  xxTi.  62. 
Bom.  xiv.  8. 


830 


DOCTRINAL    CATECHISM. 


Hi! 


liil? 


il  < 


"11 


lil' 


ill 


:i- 


EXAMPLES. 
Despair  oi'  Saul— 1  Kings  xxxl.  4 ;  and  of  Jn^ta—St.  Matt,  zxri  Si. 

Qi  We  are  not  allowed,  then,  to  deprive  any  one  of  life  I 
A.  No  ;  not  without  authority. 

Q.  By  what  authority  is  it  permitted  ? 
A.  By  the  authority  of  God. 

Q.  Who  are  the  depositaries  of  that  authority  ?  *' 

A.  Sovereigns  and  other  rulers. 

The  prince,  says  St.  Paul,  is  the  minister  of  God  for 
good.* 

But  if  thou  do  that  which  is  evil,  fear  :  for  he  beareth  not 
the  sword  in  vain  :  For  he  is  the  minister  of  God,  an  aven- 
ger to  execute  w^rath  upon  him  that  doeth  evil. 

Q.  It  is,  then,  only  sovereigns  who  can  take  away  the  life  of  crimi- 
nals, by  virtue  of  the  power  which  God  has  given  them  ? 

A.  Yes,  it  is  only  they,  and  those  whom  they  appoint  for 
that  purpose ;  those  who  command  armies,  and  the  soldiers 
who  compose  them  ; 

Judges  who  are  established  for  punishing  the  guilty,  and 
those  who  execute  their  decrees. 

Q.  Does  it  only  forbid  us  to  kill  ? 

A.  It  also  forbids  anger,  hatred,  contempt,  envy,  revenge, 
insult,  and  generally  all  desire  to  do  harm  to  our  neighbor. 

Q.  Why  does  God  forbid  all  these  things  ? 

A.  Because  they  all  lead  to  murder.  Men  kill  not  those 
whom  they  love,  and  esteem,  and  in  whose  prosperity  they 
rejoice,  but  those  whom  they  hate,  despise,  and  envy. 

The  determination  to  commit  murder  is  not  formed  all  at 
once,  but  is  the  result  of  anger,  the  desire  of  revenge,  jeal- 
ousy, and  other  such  passions  fostered  in  the  soul. 

Q.  Docs  God  only  forbid  hatred,  envy,  Ac. 

A.  He  also  forbids  us  to  wish  or  to  do  any  harm  to  our 
neighbor. 

Q.  Why? 

A.  Because  we  are  obliged  to  love  our  neighbor  as  our- 
selves. 

I  give  you  a  new  commandment,  says  Jesus  Christ,  that 

*  Bom.  xiil.  4. 


O^"    THE    COMMANDMENTS    OF    GOD. 


331 


and 


those 
they 

all  at 
5,  jeal- 


to  our 

as  our- 
ist,  that 


you  lovft  one  another ;  as  I  have  loved  you,  that  you  also 
love  one  another.* 

And  St.  Paul :  He  that  loveth  his  neighbor  hath  fulfilled 
the  law.  For  (the  commandments)  Thou  shalt  not  commit 
adultery  :  Thou  shalt  not  kill :  Thou  shalt  not  steal :  Thou 
shalt  not  bear  false  witness :  Thou  shalt  not  covet :  and  if 
there  bo  any  other  commandment,  it  is  comprised  in  this 
word :  Thou  shalt  love  thy  neighbor  as  thyself.f 

Q.  Are  we  only  forbidden  to  wish  or  to  do  any  harni.->to  our  neigh- 
bor? 

A.  We  are  also  forbidden  to  bring  him  to  evil,  either  by 
bad  example,  bad  advice,  or  in  any  way  whatsoever. 

Q.  How  do  we  most  generally  bring  our  neighbor  to  evil  ? 

A.  Either  by  bad  example  or  by  bad  advice. 

Q.  How  do  we  bring  him  to  evil  by  bad  example  ? 

A.  When  we  do  or  say  in  his  presence  any  thing  that 
tends  to  sin. 

If  a  father  curses,  blasphemes,  or  gets  drunk,  in  presence 
of  his  children,  it  induces  them  to  do  the  same. 

He,  says  Jesus  Christ,  that  shall  scandalize  one  of  these 
little  ones  that  believe  in  me,  it  were  better  for  him  that  a 
mill-stone  were  hanged  about  his  neck,  and  that  he  were 
drowned  in  the  depth  of  the  sea. J 

Q.  How  do  we  bring  otb.ers  to  sin  by  bad  advice  ? 

A.  When  we  advise  them  to  do  a  bad  thing:  "You  are 
certainly  very  foolish  to  put  up  with  the  like  of  that:  I 
would  not,  if  I  were  in  your  place,"  and  all  such  evil  sug- 
gestions. 

Q.  "Vliat  is  this  sin  called  ? 
A.  It  is  called  scandal. 

Q.  Is  scandal  a  grievous  sin? 

A.  Yes;  for  it  kills  the  soul  of  our  neighbor. 

Inasmuch  as  the  soul  is  more  precious  than  the  body,  so 
the  evil  done  to  it  is  greater  than  that  which  is  done  to  the 
body. 

Q.  Is  there  no  other  way  of  bringing  our  neighbor  to  sin  ? 
A.  Yes ;  it  may  be  said  that  all  exterior  sins  have  that 
effect. 


♦  Sw  Jol'n  xiii.  34. 


t  Horn.  xili.  8. 


X  St.  Matt.  ZTliL  o. 


II 


III 


■J  * 


332 


DOCTRINAL   CATECHISM. 


Q.  How  80? 

A.  Because  people  willingly  do  the  evil  which  they  see 
others  do. 

We  cannot,  therefore,  be  too  much  on  our  guard  to  avoid 
doing  or  saying  any  thing  that  might  induce  others  to  sin, 
by  imitating  us. 

Even  the  omission  of  the  good  which  we  are  bound  to  do, 
and  do  not  do,  is  a  sort  of  scandal.  If  we  do  not  say  our  morn- 
ing or  evening  prayers,  or  our  grace  before  or  after  meat ; 
if  we  do  not  assist  regularly  at  divine  service,  &o.,  this  is 
all  so  much  scandal. 

So  it  is  with  luxury,  vanity,  immodest  clothing,  gambling, 
profane  amusements,  loose  conversation,  unchaste  songs,  bad 
books,  lascivious  pictures,  and  all  such  things.  These  all 
give  scandal,  because  they  lead  to  sin. 

Q.  How  must  we  shun  all  those  who  bring  us  to  sin  ? 

A.  We  must  shun  them  as  we  would  persons  having  the 
plague. 

If  thy  hand  or  thy  foot  scandalize  thee,  says  Jesus  Christ, 
cut  it  off  and  cast  it  from  thee.  It  is  better  for  thee  to 
enter  into  life  maimed  or  lame,  than,  having  two  hands  or 
two  feet,  to  be  cast  into  everlasting  fire.  And  if  thy  eye 
scandalize  thee,  pluck  it  out,  and  cast  it  from  thee.  It  is 
better  for  thee  with  one  eye  to  enter  into  life,  than,  having 
two  eyes,  to  be  cast  into  hell-fire.* 


EXAMPLE. 

The  children  of  Setb  perverted  by  the  bad  example  of  the  children  of  Cain,  and 
punished  by  the  Deluge. — Gen.  \i.  and  vli. 


ARTICLE  VI. 


Q.  What  does  God  forbid  by  the  sixth  commandment :  Thou  shalt 
not  commit  adulteiy  ? 

A.  He  forbids  all  sorts  of  impurity  either  in  thought, 
word,  or  deed. 

Q.  From  what  must  we  refrain  in  order  to  obey  this  commandment ! 

A.  We  must  refrain  from  all  impure  thoughts,  words,  and 
actions. 

♦  St.  Matt,  xviii.  8,  9. 


OF    THE    COMMANDMENTS    OF    GOD. 


333 


jidmentl 
rds,  and 


Q.  Why  so? 

A.  Because  those  thoughts,  words,  and  actions  are  great  sins. 
In  this  matter,  as  in  that  of  faith,  there  is  scarcely  any 
venial  sin  when  the  consent  is  perfect. 

Q.  Why  are  these  great  sins  f 

A.  1st.  Because  they  defile  both  the  soul  and  body,  which 
are  the  work  of  God. 

It  is  God  who  has  formed  our  body  and  created  our  soul 
to  his  own  image  and  likeness,*  and  hence  we  are  his  work. 
It  is,  therefore,  a  grievous  crime  to  disfigure  that  work  by 
such  sins  as  these. 

2d.  Because  they  outrage  Jesus  Christ,  whose  members 
we  are. 

Know  you  not,  says  St.  Paul,  that  your  bodies  are  the 
members  of  Christ  ?  shall  I,  then,  taking  the  members  of 
Christ,  make  them  the  members  of  a  harlot  ?f  See  the 
rest  of  the  passage. 

3d.  Because  they  outrage  the  Holy  Ghost,  whose  temples 
we  are. 

Know  you  not,  says  St.  Paul  again,  that  your  members 
are  the  temple  of  the  Holy  Ghost,  who  is  in  you,  whom 
you  have  from  God,  and  you  are  not  your  own  ?  For  you 
are  bought  with  a  great  price.  Glorify  and  bear  God  in 
your  body. J 

Q.  How  has  God  manifested  his  detestation  of  these  sins? 
A.  By  the  dreadful  chastisements  he  has  inflicted  on  those 
who  were  guilty  of  them. 

Q.  What  was  the  first  chastisement  ? 
A.  The  universal  Deluge. 

My  spirit,  said  God,  shall  not  remain  in  man  for  ever, 
because  ho  is  flesh.§     See  what  follows. 

Q.  What  was  the  second  chastisement  ? 

A.  The  destruction  of  Sodom  and  Gomorrha. 

And  the  Lord  rained  upon  Sodom  and  Gomorrha  brim- 
stone and  fire  from  the  Lord  out  of  heaven.  || 

These  sins  being  now  still  more  heinous,  inasmuch  as  our 
bodies  are  more  holy,  those  who  do  not  do  penance  for  them 


*  Gen.  i.  26,  27. 
t  1  Cor.  vi.  16. 


I  Gen.  xlx.  24. 


I 


1  Cor.  vl.  19. 
Gen.  vl.  & 


334 


DOCTRINAL    CATECHISM. 


hi- ''J 


in  this  life  have  reason  to  fear  that  God  has  a  dreadful  pun- 
ishment in  store  for  them  in  the  next. 

Q.  Why  do  you  say  all  sorts  of  impurity  t 

A.  Because  this  sin  is  divided  into  several  kinds,  accord- 
ing  to  the  different  ways  in  which  it  is  committed,  and  the 
difference  of  the  persons  with  whom  it  is  committed. 

The  different  ways  of  committing  this  sin,  and  the  differ- 
once  of  the  persons  with  whom  it  is  committed,  are  suffi- 
ciently well  known  to  those  who  have  the  misfortune  of 
sinning  in  this  way ;  hence  it  is  easy  for  them  to  explain 
themselves  at  their  confession.  As  for  those  who  have  not 
been  so  unfortunate  as  to  commit  this  sin,  it  is  a  great  advan- 
tage for  them  to  know  nothing  of  its  nature,  and  it  is  much 
to  be  wished  that  they  should  remain  so  all  their  life.  To 
the  latter  class,  it  is  only  necessary  to  say,  that  they  must 
carefully  avoid  all  words  and  actions  which  they  would  not 
dare  to  say  or  do  before  respectable  persons. 

If  we  had  God  always  present  and  his  love  ever  in  our 
hearts,  we  would  fear  his  eyes  much  more  than  those  of 
even  the  most  respectable  men. 

It  is  necessary  to  declare  in  confession  the  different  kinds 
of  this  sin,  and  even  the  considerable  circumstances  con- 
nected with  it.  It  is  then  tnat  the  penitent  has  need  of 
courage  and  humility.  The  devil  takes  away  shame  when 
the  sin  is  being  committed,  but  he  gives  it  back  when  it  is 
to  be  confessed.  The  sinner,  however,  must  not  listen  to 
his  suggestions,  but  to  those  of  the  Holy  Ghost. 

Q.  Does  this  commandment  only  forbid  impurity  ? 

A.  It  also  forbids  all  that  might  lead  to  it,  such  as  excess 
in  eating  or  drinking,  going  to  plays,  reading  bad  books  ;  las- 
civious looks,  words  and  gestures ;  and  all  immodesty  in  dress. 

Q.  What,  once  more,  does  this  commandment  forbid  ? 

A.  It  forbids  all  that  might  lead  to  impurity. 

Q.  Repeat  what  those  things  are  that  lead  to  it 

A.  1st.  Excess  in  eating  and  drinking. 

In  order  to  preserve  chastity,  we  must  be  extremely 
sober,  especially  in  drinking. 

Be  not  drunk  with  wine  wherein  is  luxury,  says  St.  Paul, 
but  be  ye  filled  with  the  Holy  Spirit  ;*  and  when  he  per- 


*  Ephes.  V.  18. 


Tifpi; 


OP    THE    COMMANDMENTS    OF    GOD. 


335 


)un- 


ord- 
the 

Iffer- 
suffi- 
le  of 
:plain 
Q  not 
,dvan- 
mucli 
.    To 
^  must 
Id  not 

in  our 
ose  of 

it  kinds 
Gs  con- 
leed  of 
when 
en  it  is 
isten  to 


s  excess 
ks ;  las- 
in  dress. 


stremely 

St.  Paul, 
I  he  per- 


mits his  disciple  Timothy  the  use  of  wine,  it  is  on  condition 
that  he  take  but  very  little,  and  that  becausa  of  the  weak- 
ness of  his  stomach  and  his  frequent  infirmities.* 

Excess  in  eating  is  no  less  to  be  dreaded. 

A  body  that  is  too  delicately  nourished  is  seldom  chaste. 
He  that  nourisheth  his  servant  delicately  from  his  childhood, 
afterwards  shall  find  him  stubborn.f 

2d.  Plays,  comedies,  the  opera,  balls. 

These  things  have  been  at  all  times  strictly  prohibited, 
because  of  the  danger  to  which  Christians  are  there  exposed 
of  allowing  what  they  see  and  hear  to  gain  admission  into 
their  hearts. 

St.  Jerome  complained  that  in  his  solitude,  notwithstand- 
ing his  fasts  and  macerations,  he  was  tormented  with  vio- 
lent temptations  by  the  remembrance  of  the  plays  andexhi- 
bitions  of  Rome.']; 

St.  Augustine  acknowledged  that  plays  made  the  same 
impressions  on  his  heart  as  though  the  things  represented 
had  been  all  true,  and  that  he  felt  himself  moved  by  all 
the  passions  which  he  saw  represented.§ 

Alipus,  the  friend  of  St.  Augustine,  allows  himself  to 
become  passionately  fond  of  public  exhibitions,  which  he 
had  before  abhorred.  || 

Under  this  head  we  may  also  class  dances,  particularly 
public  dances,  as  much  because  of  the  mixture  of  persons 
which  takes  place  on  those  occasions,  as  of  the  words  which 
are  said  or  sung. 

Dina,  the  daughter  of  Jacob,  was  dishonored  for  having 
gone  to  witness  the  amusements  of  the  women  of  Sichem.*f 

3d.  The  reading  of  bad  books. 

The  reading  of  such  books  is  almost  as  dangerous  as  going 
to  plays,  since  they  contain  the  descriptions  of  what  passes 
there.  This  kind  of  reading  must  then  be  renounced  alto- 
gether if  we  wish  to  preserve  chastity. 

Hence,  we  must  avoid  comedies,  romances,  and  all  such 
works  as  treat  only  of  profane  love.  We  must  regard 
such  books  as  poisonous  fountains  which  give  death  to  the 
soul. 


€  • 


*  Tim.  V.  23. 

t  Prov.  xxlx.  21.    * 

X  Life  of  St  Jerome. 


Conf  b.  i.  ch.  18. 
Conf.  b.  vi.  ch.  8. 
•[  Gen.  xxiv. 


!  ffe'f 


li     ,1 

m 


;.     ;l 


1:1' 


13  ■     ■      ''!•■' 


■^      ^!' 


i 


' 


,jjl|: 

i 

i 

336 


DOCTRINAL    CATECHISM. 


God  manifested  to  St.  Theresa  the  place  which  she  had 
deserved  in  hell  by  reading  such  books,  until  they  had  ex- 
tinguished every  sentiment  of  piety  in  her  soul.* 

4th.  Immodest  images. 

We  are  never  to  keep  in  our  house  either  statues  or  pic- 
tures which  are  calculated  to  hurt  the  imagination. 

If  we  have  them  in  our  possession,  they  must  be  destroyed. 
Let  their  value  be  what  it  may,  they  are  not  so  dear  to 
us  as  our  feet,  our  hands,  or  our  eyes,  which  Jesus  Christ 
commands  us  to  cut  off,  or  to  pluck  out  and  cast  far  from 
us,  if  they  be  a  cause  of  scandal  to  us.f 

5th.  Unchaste  looks. 

We  are  never  to  let  our  eye  rest  on  any  image,  or  on  any 
person,  that  may  give  rise  to  bad  thoughts.  The  bad  thought 
often  leads  to  desire,  and  desire  to  action  ;  and  so  the  sinner 
falls. 

Whosoever  looketh  on  a  woman,  says  Jesus  Christ,  to 
lust  after  her,  hath  already  committed  adultery  with  her  in 
his  heart.J 

Wherefore  Job  said :  I  made  a  covenant  with  my  eyes, 
that  I  would  not  so  much  as  think  upon  a  virgin.§ 

David  fell  into  two  heinous  sins  for  having  looked  upon  a 
woman.  II 

6th.  Obscene  words. 

We  must  watch  carefully  over  our  tongue  so  as  never  to 
speak  any  thing  obscene,  or  of  double  meaning. 

To  avoid  all  loose  conversation,  and  never  to  associate 
with  people  who  are  so  addicted.  We  must  also  beware 
of  what  is  called  flattery,  or  coaxing,  as  there  is  nothing 
more  dangerous. 

Be  not  deceived,  says  St.  Paul,  evil  communications  cor- 
rupt good  manners. 

Under  this  head  may  be  placed  bad  songs,  whether  one 
sing  them,  or  hear  them  sung.  "  What  a  man,"  says  St. 
Jerome,  "  cannot  bring  himself  to  tell  you,  he  will  sing  to 


\  ou. 

7 


th.  All  immodesty  in  dress. 
Firstly.  We  are  to  be  at  all  times  modestly  covered. 


*  Ch.  xxxiv.  of  her  Life, 
t  St.  Matt.  v.  29,  and  xvlli.  8 


\  S  Kings  xL2> 


St.  Matt  ▼.  aa 

Job  xxxi.  1. 


^^f 


OF    THE    COMMANDMENTS    OF    GOD. 


337 


Rebecca  covers  herself  with  a  veil  as  soon  as  she  learns 
that  it  is  Isaac  who  is  advancing  towards  her,  although  she 
was  chosen  to  be  his  wife.* 

Secondly.  St.  Paul  admonishes  women  to  bo  veiled,  for- 
bids them  to  -wear  plaited  hair,  ^r  many  ornaments. J  Abi- 
melech  gives  a  thousand  pieces  of  silver  to  Abraham  to 
the  end  that  Sarah  might  always  have  a  veil. J 

Thirdly.  To  clothe  ourselves  simply  and  decently,  accord- 
ing to  our  state,  avoiding  all  luxury  and  all  vanity. 

God  apprc  jd  of  the  ornaments  of  Judith  because  her  in- 
tention was  good.§ 

Queen  Esther  grieved  when  she  found  herself  obliged  by 
her  state  to  wear  certain  ornaments.  || 

Fourthly.  We  are  not  to  disfigure  our  face,  which  is  the 
work  of  God,  by  daubing  it  with  paint,  wearing  moustaches, 
or  any  other  such  vanities. 

Queen  Jezabel,  having  bedecked  herself  with  paint  and 
her  richest  ornaments,  is  thrown  from  a  window  of  her 
palajce,  trampled  under  the  feet  of  the  horses,  and  eaten  by 
the  dogs.^ 

In  addition  to  all  this,  it  is  necessary  to  avoid  all  famili- 
arities, indecent  liberties,  assignations,  lonely  walks,  letters, 
and  presents,  between  persons  of  different  sexes. 


ARTICLE  VII. 


Q.  Wliat  13  forbidden  by  the  seveDth  commandment :  Thou  ehalt  not 
Bteal  ? 

A.  Two  things  are  forbidden :  1st.  To  take  our  neighbor's 
goods  unjustly  ;  2d.  To  retain  them. 

Q.  "What  is  the  first  thing  forbidden  by  this  commandment  ? 
A.  To  take  our  neighbor's  goods  unjustly. 

Q.  What  is  meant  by  unjustly  f 

A.  That  is  to  say,  without  having  a  right  to  take  them. 


*  Gen.  xxiv.  65. 
t  1  Tim.  li.  9. 
X  Gen.  zz.  16. 


29 


$  Judith  X.  8,  4. 
I  Esth.  xiv.  16. 
t  4  Kings  ix,  3a 


338 


DOCTRINAL    CATECHISM. 


m  r: 


i'U  5i. 


m  I 


i  I 
i; 

1 
:il      '■ 

^ 

■(  ■ 

(?.  Wo  may  take,  tLen,  when  wo  have  a  right  to  do  eo  t 

A.  Yes  ;  piovided  we  bo  authorized. 

This  is  the  case  when  we  obtain  a  judgment  against  any 
one,  and  have  his  effects  sold  in  order  to  obtain  payment. 
So  it  is,  too,  in  a  just  war,  where  we  are  entitled  to  take 
away  what  belongs  to  the  enemy. 

Q.  What  are  we  to  do  when  we  are  in  need  f 

A.  We  must  make  use  of  honest  and  lawful  means. 

Q.  What  is  meant  by  honest  means  ? 

A.  Means  which  are  not  incompatible  with  morality. 

Thus  a  quack,  a  comedian,  a  prostitute,  and  all  such 
people,  do  not  make  use  of  honest  means  to  earn  a  living. 

Q.  What  is  meant  by  lawful  means  f 

A.  Means  which  are  conformable  to  the  laws. 

1st.  Such  as  officials  by  their  employments  ; 

2d.  Magistrates  by  their  judicial  charge  ; 

3d.  Merchants  by  their  business ; 

4th.  Mechanics,  tradesmen,  and  others  by  their  labor; 

5th.  Servants  by  their  work  ; 

6th.  Those  who,  being  unable  to  make  use  of  any  of. these 
means,  beg  their  bread,  or  take  refuge  in  hospitals,  or  asy- 
lums. All  these  means  are  authorized  by  the  laws,  and  are, 
therefore,  legitimate. 

Q.  In  bow  many  ways  may  we  take  our  neighbor's  property  un- 
justly ? 
A.  In  five  ways. 

Q.  Which  is  the  first  ? 

A.  To  take  it  by  violence,  as  robbers  do. 

By  violence,  that  is  to  say  openly,  by  force  and  against 
the  will  of  the  person  from  whom  it  is  taken,  as  in  the  case 
of  housebreakers  and  highwaymen. 

Q.  Which  is  the  second  ? 

A.  By  stealth,  as  do  servants  and  others  who  steal  in 
secret. 

By  stealth,  that  is  to  say,  in  secret,  and  unknown  to  the 
person  from  whom  it  is  stolen. 

1st.  Such  are  servants  who  steal  from  their  masters,  who 
give  away  in  secret  what  belongs  to  them,  who  undertake 
to  pay  themselves,  saying  that  they  ought  to  have  more 
wages. 

2d,  Women  with  regard  to  their  husbands. 


lol 
cc 


OF    THE    C0MMANDMKNT8    OF    OOD. 


839 


any 

ent. 
bake 


such 
ring. 


)or; 

f.  these 
or  asy- 
nd  are, 

erty  tin- 


against 
;he  case 

steal  in 

n  to  the 

,ers,  who 
ndertake 
ve  move 


3d.  Children  with  regard  to  their  parents. 

lie,  says  the  Holy  Ghost,  that  stealcth  any  thing  from  hie 
father,  or  from  his  mother,  and  saith,  This  is  no  sin,  is 
the  partner  of  a  murderer.* 

4th.  Apprentices  or  journeymen. 

5th.  Shopmen  and  shopwomen. 

Cth.  Professional  thieves  who  steal  by  dexterity,  such  as 
pickpockets. 

EXAMPLE. 
Achan  stoned  for  a  secret  theft.— «7o«u«  ylL 

Q.  Which  la  the  third? 

A.  By  fraud,  such  as  those  who  cheat  in  merchandise,  or 
otherwise. 

By  fraud,  or  by  imposture,  which  is  one  and  the  same 
thing.  Thus,  this  commandment  is  broken,  1st,  by  those 
who  sell  at  exorbitant  prices ;  2d,  those  who  pass  off  one 
article  for  another,  such  as  false  pearls  for  real ;  3d,  a  bad 
thing  for  a  good,  a  damaged  article  for  one  that  is  sound ; 
4th,  they  who  mix,  or  adulterate  milk,  wine,  brandy,  dec. ; 
5th,  those  who  sell  with  false  weights  or  measures. 

Thou  shalt  not,  says  the  Lord,  have  diverse  weights  in 
thy  bag,  a  greater  and  a  less  :  neither  shall  there  be  in  thy 
house  a  greater  bushel  and  a  less.f 

Thou  shalt  have  a  just  and  a  true  weight ;  and  thy  bushel 
shall  be  equal  and  true ;  that  thou  mayest  live  a  long  time 
upon  the  land  which  the  Lord  thy  God  shall  give  thee. 

For  the  Lord  thy  God  abhorreth  him  that  doeth  these 
things  ;  and  he  hateth  all  injustice. 

Q.  Which  13  the  fourth? 

A.  By  illicit  loans,  such  as  usury. 

Q.  What  is  an  illicit  loan  ? 

A.  A  loan  which  is  forbidden. 

Q.  What  loan  is  forbidden  ? 

A.  That  from  which  a  profit  is  derived  in  virtue  of  the 
loan. 

An  individual  lends  ten  dollars  for  a  certain  time,  on 
condition  that  he  shall  receive  twelve  at  the  end  of  that 


♦  Prov.  xxvill.  24. 


t  Deut.  XXV.  18, 14, 15. 


340 


DOCTRINAL    CATECHISM. 


1'  \ 


time.  So  with  corn,  wheat,  or  any  thing  else  ;  such  loans 
are  forbidden. 

We  ai-o  not  only  forbidden  to  take  any  thing  over  and 
above  what  we  have  lent,  but  even  to  look  for  it. 

Lend,  says  our  Lord,  hoping  nothing  thereby.* 

Q.  What  is  this  ein  called  ? 
A.  It  is  called  usury. 

Q.  What  are  they  called  who  commit  it  I 
A.  They  arc  called  usurers. 

Q.  To  what  puuislunent  are  usurers  liable  f 

A.  They  are  liable  to  excommunication. 

The  heaviest  of  all  penalties,  because  it  cuts  off  the  sinner 
from  the  body  of  the  Church  and  deprives  him  of  all  her 
spiritual  treasures. 

Q.  Why  are  usurers  so  severely  punished ! 
A.  Because  they  violate  all  laws  ; 

The  divine  law,  the  natural  law,  the  law  of  the  Church, 
and  tho  law  of  the  land. 

Q.  How  must  we  then  lend,  to  lend  in  a  legitimate  manner  ? 

A.  We  must  lend  without  any  interest,  and  without 
hoping  for  any.  Such  are  the  words  of  Jesus  Christ  himself: 
Lend,  hoping  notb'ng  thereby. 

And  elsewhere :  Give  to  him  that  aslieth  of  thee,  and 
from  him  that  would  borrow  of  thee,  turn  not  away.f 
Which  obliges  us  to  lend  to  any  one  that  is  in  need,  when 
we  have  it  in  our  power. 

Q.  Which  is  the  fifth? 

A.  By  unjust  law-suits  and  decisions ;  such  as  dishonest 
lawyers,  corrupt  magistrates  and  judges  ;  and  generally,  by 
taking  or  usurping,  in  any  way  whatsoever,  that  which  be- 
longs to  our  neighbor. 

Q.  Who  are  they  that  take  then-  neighbor's  goods  in  thu  fifth  way  ? 

A.  1st.  Those  who  instigate  or  carry  on  unjust  law-suits, 
such  as  dishonest  lawyers. 

They  thereby  inflict  a  great  injury  on  their  neighbor,  put- 
ting him  to  heavy  expense  and  causing  him  much  trouble  ; 
and  when  they  gain  the  suit  by  their  craft  and  credit,  it  is 
as  though  they  took  their  neighbor's  goods  by  violence. 


rf:jia 


I'  s 


♦  St.  Luke  t1.  rS. 


t  St  Matt.  T.  42. 


^^vm 


OF    THE    COMMANDMENTS    OF    GOD. 


341 


If  any  man,  says  our  Lord,  will  go  to  law  with  thco,  and 
take  away  thy  coat,  let  him  have  thy  cloak  also.  And  who- 
soever shall  Ibrco  theo  to  go  one  mile,  go  with  him  other 
two.* 

What  our  Lord  has  taught  us,  he  has  himself  practised, 
especially  during  the  time  of  his  Passion,  giving  himself  up 
to  all  and  resisting  nothing. 

2d.  Those  who  pronounce  unjust  decisions  ;  such  as  cor- 
rupt judgea.f 

This  is,  likewise,  the  same  as  though  thev  took  their 
neighbor's  goods,  because  of  the  damage  whicn  they  cause 
him  to  sustain. 

The  wicked  man,  says  the  Holy  Ghost,  taketh  gifts  out 
of  the  bosom,  that  he  may  pervert  the  paths  of  judgment.  J 

Thy  princes  are  faithless,  companions  of  thieves :  they 
all  love  bribes,  they  run  after  rewards.  They  judge  not  for 
the  fatherless:  and  the  widow's  cause  comcth  not  in  to 
them.§ 

Wo  to  you  that  justify  the  wicked  for  gifts,  and  take 
away  the  justice  of  the  just  from  him.|| 

3d.  Those  who  take  or  usurp,  in  any  way  whatsoever,  that 
which  belongs  to  their  neighbor. 

This  is  especially  the  sin  of  persons  in  authority  who 
abuse  their  power  to  usurp  or  appropriate  to  themselves  the 
property  of  their  neighbor ;  this  is  what  is  called  extortion. 

EXAMPLE. 

Achab  takes  possession  of  Naboth's  vineyard,  after  having  him  pat  to  death  xu)- 
Justly.— 8  Kings  xxl. 

Q.  What  does  this  commnndment  in  the  second  place  forbid  f 
A.  To  retain  our  neighbor's  goods  unjustly. 

Q.  In  how  many  ways  may  we  retain  our  neighbor's  goods  unjustly? 
A.  In  six  ways. 

Q.  Which  is  the  first? 

A.  By  not  making  restitution  for  what  one  has  taken. 

Q.  May  we  retain  what  we  have  taken  ? 
A.  No,  it  must  be  restored. 


♦  St  Matt  y.  40,  41. 
t  Deut  xvi.  19. 


I  Is.  V.  2a 

29* 


t 


Prov.  xvIL  2a. 
Is.  i.  28. 


342 


DOCTRINAL    CATECHISM. 


If  the  thing  taken  remain  the  same,  it  is  to  be  restored 
just  as  it  is  ;  if  not,  the  value  thereof. 

Q.  la  it  enough  to  restore  what  we  have  taken  t 

A.  No,  we  are  also  bound  to  repair  the  damage  we  have 
caused.  If  we  have  deprived  a  mechanic  of  his  tools,  he 
was,  of  course,  for  some  time  without  working ;  this,  then, 
is  the  damage  which  must  be  repaired  at  the  same  time 
that  we  restore  what  we  have  taken. 

One  has  taken  from  a  merchant  a  sum  of  money,  which 
prevented  him  from  making  the  same  profit  as -if  he  had 
had  it  in  his  business ;  the  damage  must  be  repaired,  and 
the  sum  taken  must  be  restored ;  so  on  with  other  things. 

Q.  To  whom  must  restitution  be  made  t 

A.  To  the  person  from  whom  the  thing  was  taken,  or  his 
heirs. 

Q.  If  one  do  not  know  who  the  person  is  from  wtom  they  stole,  what 
is  to  be  done  ? 

A.  For  instance,  a  merchant  who  has  cheated  those  who 
bought  of  him,  and  who  were  often  entire  strangers  to  him. 

He  must  consult  in  order  to  ascertain  how  and  to  whom 
he  is  to  make  restitution. 

Q.  If  we  cannot  make  the  full  restitution  all  at  once,  what  is  to  be 
dwie? 
A.  We  must  then  restore  a  part — as  much  as  we  can. 

Q.  And  if  we  cannot  restore  even  a  part  ? 
A.  We  must  then  have  the  will  to  make  restitution  as 
soon  as  we  possibly  can. 

Q.  Is  it  suffici'int  to  have  that  will  ? 

A.  No,  we  must  also  endeavor  to  put  ourselves  in  the 
way  of  doing  it. 

Q.  When  is  restitution  to  be  made  ? 

A.  As  soon  as  we  possibly  can. 

To  defer  making  restitution,  when  we  have  it  in  our 
power,  is  to  continue  to  cause  damage  to  our  neighbor,  and 
is  just  the  same  as  though  we  stole  a  second  time. 

Q.  How  is  it  if  one  dies  without  having  made  restitution  ? 

A.  The  obligation  passes  to  his  heirs.  He  is  to  ]'y  the 
injunction  on  them  before  his  death,  but  still  without  expos- 
ing himself,  and  he  should  take  prudent  precautions  to  secure 
its  being  done ;  otherwise,  it  will  cost  him  dearly  in  the 


al 
al 


OF   THE    COMMANDMENTS    OF    GOD. 


343 


ed 


ive 

he 

len, 

ime 

hich 

had 

,  and 

igs. 

)rhi3 

J,  -what 

e  who 
D  him. 
■whom 

is  to  be 
can. 
tion  as 


m 


the 


in  OUT 
bor,  and 


1  y  the 
it  expos- 
to  secure 
in  the 


other  life,  where  nothing  is  overlooked;  forjin  short, no  one 
can  enter  heaven  with  his  neighbor's  goods. 

Q,  Is  it  only  those  who  have  taken  that  are  bound  to  make  restitu- 
tion? 

A.  All  those  are  bound,  in  like  manner,  who  have  partici- 
pated in  the  crime,  whether  by  commending,  advising,  ap- 
proving, consenting,  not  hindering,  when  obliged  to  do  so, 
or  not  giving  notice,  when  it  was  their  duty,  as  in  the  case 
of  a  servant  towards  his  master. 

EXAMPLE. 
Bestitution  made  by  Za,oche\a.—JSt.  Luke  xix.  8. 

Q.  Which  is  the  second  ? 

A.  By  not  paying  servants  their  wages,  or  workmen  their 
lawful  earning. 

All  this  is  to  be  paid  promptly  :  if  not,  it  is  one  of  the 
sins  which  cry  to  heaven  for  vengeance. 

Behold  what  God  himself  ordains  :  Thou  shalt  pay  him 
the  price  of  his  labor  the  same  day,  before  the  going  down 
of  the  sun,  because  he  is  poor,  and  with  it  maintaineth  his 
life :  lest  he  cry  against  thee  to  the  Lord,  and  it  be  reputed 
to  thee  for  a  sin.* 

Behold  the  hire  of  the  laborers,  says  St.  James,  who  have 
reaped  your  fields  of  which  you  have  defrauded  them,  crieth 
out ;  and  the  cry  of  them  hath  entered  into  the  ears  of  the 
Lord  of  Sabaoth.f 

Q.  Which  is  the  third  ? 

A.  By  not  giving  back  the  deposit  placed  in  one's  hands. 
A  deposit  is  a  thing  given  one  in  care,  and  has  always 
been  regarded  as  a  sacred  thing. 

Q.  How  are  we  to  keep  a  deposit  ? 

A.  We  are  to  keep  it  as  though  it  were  our  own  ;  bestow- 
ing on  it  the  same  care  and  attention. 

Q.  May  we  make  use  of  it? 

A.  No ;  not  without  the  permission  of  the  owner.  We 
are  but  the  guardian  of  it,  and,  therefore,  cannot  use  it  in 
any  way. 


.' I' 


♦  Deut.  xxlv.  15. 


t  Bt  Jam«8  Y.  4. 


iJI 


it  I 
I"?  I 


It: 


m!       Is 


344 


DOCTRINAL    CATECHISM. 


Q.  When  must  it  be  given  up  ? 

A.  As  soon  as  it  is  demanded  again.  Nothing  is  more  just 
than  to  restore  it  to  the  rightful  owner,  when  he  chooses  to 
claim  it. 

EXAMPLE. 

Punishme:.     f  Heliodorus  for  having  attempted  to  carrj  off  the  deposits  which 
were  in  \he  ^emple. — 2  Mac.  Hi. 

Q.  What  is  the  fourth  ? 

A.  By  not  rendering  an  account  of  the  property  which  we 
had  to  administer. 

Q.  How  are  we  to  dispose  of  such  property  ? 

A.  We  are  to  dispose  of  it  u*  if  it  were  our  own. 

This  is  the  rule  for  all  guardians,  e.Tecutors,  and  generally 
for  all  those  who  are  charged  with  the  auministration  of  the 
property  of  others. 

Q.  May  they  appropriate  it  to  their  own  use  ? 
A.  No ;  not  on  any  account  whatsoever. 

Q.  May  they  dispose  of  it  as  they  think  proper  ? 
A,  No ;  they  are  bound  to  observe  the  rules  and  condi- 
tions of  each  administration, 

Q.  What  are  they  to  do  when  the  term  of  their  administi'ation  is 
expired  ? 

A.  They  are  to  render  an  account  of  it. 

And  if  there  be  any  money  remaining,  they  must  hand 
it  over  to  the  person  or  persons  to  whom  it  belongs. 

Q.  What  are  they  obliged  to  do,  in  case  they  have  caused  any  damage 
y  retaining  that  money  beyond  the  proper  time,  or  by  delaying  tie 
I'eturn  of  their  accounts  ? 

A.  They  are  obliged  to  repair  that  damage. 

Q.  What  is  the  fifth? 

A.  It  is,  after  having  found  any  thing,  to  neglect  making 
diligent  inquiry  after  the  rightful  owner  thereof. 

Q.  Does  the  article  which  is  found  belong  to  the  finder  ? 
A.  No ;  it  belongs  to  the  loser. 

Q.  The  person  who  finds  it  cannot  then  appropriate  it  to  his  own 
use? 

A.  No ;  he  must  restore  it  to  the  owner. 

Q.  And  how  is  it  to  be  if  he  do  not  know  who  the  own<'v  is  f 
A.  He  must  make  diligent  inquiry  in  order  u  find  him 
out. 


OF    THE    COMMANDMENTS    OF    GOD. 


345 


Q.  Au(3  if  he  cannot  find  liim  out  after  diligfint  inquiry  f 
A.  lie  must  then  take  advice  as  to  what  he  is  to  do. 
Q.  What  is  the  sixth  ? 

A.  Not  to  pay  our  just  debts  when  we  have  the  means, 
or  not  to  endeavor  to  have  the  moans  of  paying  them. 

Q.  What  harm  do  they  do  who  do  not  pay  their  just  debts  when  they 
have  the  means  ? 

A.  They  retain  their  neighbor's  goods  unjustly. 

Q.  When  they  have  not  the  means  what  must  they  do  ? 

A,  They  must  endeavor  to  obtain  the  means. 

They  must  not  expend  more  than  they  have  of  their 
own,  and  if  they  be  indebted,  they  must  deprive  themselves 
even  of  what  is  necessary,  or  at  least  of  every  thing  super- 
fluous, in  order  to  pay  their  debts ;  otherwise  they  do  not 
obtain  forgiveness  for  their  injustice,  because  it  is  still  going 
on. 

Q.  Is  it  enough,  in  order  to  observe  this  commandment,  to  refrain 
from  taking  our  neighbor's  goods  ? 

A.  No ;  we  are  also  bound  to  give  part  of  our  own  for  the 
relief  of  the  poor. 

Q.  When  are  we  to  assist  the  poor  ? 

A.  When  they  are  in  need. 

To  assist  them  when  thev  are  not  in  need,  is  to  render 
them  slothful,  and  perhaps  give  them  the  opportunity"  of 
committing  sin. 

Q.  Is  it  a  counsel  to  assist  the  poor  in  their  necessities  ? 
A.  No;  it  is  a  precept. 

Q.  Why  do  you  say  that  it  is  a  precept? 

A.  Because  those  who  do  it  not,  are  condemned  to  ever- 
lasting torments. 


,V^''* 


his  O0t^ 


EXAMPLES. 

Tho  rich  glutton  in  the  flames  of  bell  for  not  having  assisted  Lazarus.— /St 
Luke  xvi.  19. 

Jesus  Christ  shall  pronounce  the  same  judgment  on  the  last  day.— /St  ifatt 
xxiv.  81. 

Q.  Why  is  it  that  those  who  do  not  assist  the  poor  in  their  necessities 
shall  be  condemned  to  everlasting  fire  ? 

A.  Because  they  have  not  the  love  of  God. 

He  that  hath  the  substance  of  this  world,  says  St.  John, 
and  shali  see  his  brother  in  need,  and  shall  shut  up  his 
bowels  from  him  how  doth  the  charity  of  God  abide  in 


346 


DOCTRINAL   CATECHISM. 


him  1*  He  does  not  say  :  how  doth  the  love  of  his  neigh- 
bor abide  in  him ;  but  how  doth  the  charity  of  God  abide 
in  him  ?  To  show  that  he  who  has  no  love  for  his  neighbor 
has  none  for  God ;  and  without  the  love  of  God,  there  is  no 
salvation. 

Q.  Is  eveiy  oue  bound  to  assist  the  poor  in  their  necessities  f 

A.  Yes,  each  in  his  own  way  : 

The  rich,  by  giving  of  their  substance,  more  or  less,  ac- 
cording to  t'leir  own  ability,  the  number  of  the  poor,  and 
the  divers  degrees  of  their  necessity,  since  God  has  placed 
in  their  handi  the  patrimony  of  the  poor; 

The  poor  by  assisting  their  equals  in  any  way  that  they 
can,  and  adding  to  what  they  can  do,  compassion,  consolation, 
and  the  desire  of  doing  more,  if  it  were  in  their  power. 

Give  alms  out  of  thy  substance,  said  Tobias  to  his  «on, 
and  turn  not  away  thy  face  from  any  poor  person  :  for  so 
it  shall  come  to  pass  that  the  face  of  the  Lord  shall  not  be 
turned  from  thee.f  According  to  thy  ability  be  merciful. 
If  thou  have  much,  give  abundantly  ;  if  thou  have  little,  take 
care  even  so  to  bestow  willingly  a  little. 

And  St.  John  the  Baptist  said  :  He  that  hath  two  coats, 
let  him  give  to  him  that  hath  none :  and  he  that  hath  meat 
let  him  do  in  like  manner.J 

Q.  How  must  we  give  alms  in  order  to  do  it  profitably  I 

A.  We  must  give  it  for  God's  sake. 

That  is  to  say,  to  obey  him  and  to  please  him,  and  at  the 
same  time  to  induce  the  poor  to  bless  him. 

When  thou  doest  an  alms-deed,  says  our  Lord,  sound  not 
a  trumpet  before  thee,  as  the  hypocrites  do  in  the  syna- 
gogues and  in  the  streets,  that  they  may  be  honored  by 
men.  Amen,  I  say  to  you,  they  have  received  their  re- 
ward.§ 

But  when  thou  doest  alms,  let  not  thy  left  hand  know 
what  thy  right  hand  doeth :  that  thy  alms  may  be  in  secret, 
and  thy  Father,  who  seeth  in  secret,  will  repay  thee. 

Q.  What  IS  the  virtue  of  alms  ? 

A.  1st.  To  provide  a  great  reward  for  the  day  of  ne« 
that  is  to  say,  for  the  day  of  death.  ||  , 


01 

ol 


*  1  John  in.  IT. 
t  Tob.  iv.  7. 


I  Tob.  Iv.  10. 


8t,  Luke  m.  IL 
St  Matt.  vl.  3. 


1        '  i 


OP    THE    COMMANDMENTS    OF    GOD. 


347 


2cl.  To  deliver  from  sin  and  from  death. 

Tliat  is  to  say,  from  the  death  of  the  soul,  from  that 
which  is  eternal. 

3d.  To  save  the  soul  from  darkness ;  the  darkness  of  sin 
and  the  darkness  of  hell. 

But  alms  must  be  given  in  a  truly  Christian  manner,  in 
order  to  have  this  great  efficacy. 


M 


the 


ARTICLE  VIII. 

Q.  What  does  God  forbid  by  the  eighth  commandment :  Thou  shalt 
net  bear  false  witness  ? 

A.  He  forbids  us  to  bear  false  witness  in  any  manner 
whatever.  A  person  called  on  to  give  evidence,  and  after 
having  promised  to  God  to  tell  the  truth,  states,  neverthe- 
less, what  he  knows  to  be  false :  this  is  bearing  false  wit- 
ness. 

Q.  Is  that  a  great  sin  ? 

A.  Yes,  for  he  takes  God  to  witness  a  falsehood.  He 
would  endeavor  to  make  God  pass  for  a  false  witness,  and 
is  thus  guilty  of  a  most  heinous  crime. 

Q.  "What  are  they  obliged  to  do,  wlio  commit  this  sin  ? 

A.  They  are  obliged  to  repair  the  injury  done  to  God  and 
their  neighbor. 

Without  this  reparation  there  is  no  forgiveness. 

Q.  Tn  -what  other  ways  do  we  sin  against  this  commandment  ? 

A.  By  suborning  witnesses,  forging  or  bringing  forward 
false  contracts  or  title-deeds,  accusing  an  innocent  person 
of  a  crime,  or  pronouncing  an  unjust  judgment  against  any 
one. 

Q.  Wliich  is  the  fii-st  of  these  ways  ? 

A.  Suborning  or  corrupting  witnesses. 


1. 


P 


nev 


EXAMPLE. 
Punishment  of  Jeiabel  for  this  sin.— 3  Kings  zxi. ;  4  King$  iv. 

Q.  "What  is  the  second  ? 

A.  Forging  or  bringing  forward  false  contracts  or  title- 
deeds. 


i'  >  a 


\i 


EXAMPLE.       ^  g^^^^^,ofacrime,andtbeB 
We  a\80  see  t»"\\    condenmed-t 

4   AH  sorts  of  lies. 

to  appeal^  yir         > 

n%"°H-Slt'  -*.  ana  aeceWes  one's  n.,V 
^.  Because  it  v>oia  ^^^^.^^ 

^an  we  .eguU«e-hen.e  .date  truth 

out  neighbor^   ,„rts of ««.« there  1 

e-  B?'  """"L  Avee  sorts. 

A.  There  are  tbiec  -.lioious  lie. 

e  mat  are  tV,        .,,,  officious  lie,  at.a  the  mal.cio 

%  The  jesting  l.e,  *«  om  ^^ 

t  T^^'^Vuitdf  t  one's  own  amusement 
X.  It  IS  a  lie  i«j»  ____———-— — ' 

others. 


♦  Bt.Markxiv.56. 


t  Bt  Mark  xv.  15. 


r     i 


W} 


OF    THK    COMMANDMENTS    OF    GOD. 


349 


ot 


ring 


Itben 
ite,  by 


letltS, 


ith  the 

ed,  it  is 

ing,  ^y 
10  seeks 

)eing  80i 

>'s  neigh- 
[  deceive 


ilicious  lie. 
or  that  of 


If  a  person,  in  jest,  relates  stories  as  true  which  are  not 
true. 

For  example,  we  say  that  we  have  been  to  such  a  place, 
and  were  well  entertained  there,  though  we  had  not  as  much 
as  a  glass  of  water ;  so  on  with  other  things. 

Q.  What  is  the  officiouB  lie  ? 

A.  That  which  we  tell  for  our  own  advantage  or  that  of 
another. 

To  save  ourselves  or  others  from  being  scolded.  If  we 
had  the  fear  of  God,  we  would  much  rather  be  scolded  than 
offend  him. 

Q,  What  is  the  malicious  lie  ? 

A.  That  which  causes  any  damage  to  our  neighbor. 

For  instance,  when  by  your  lies  you  defame  an  honest 
tradesman,  a  skilful  workman,  a  faithful  servant,  a  virtuous 
female.  You  are  obliged  to  make  restitution  in  all  these 
cases. 

Q,  Is  it  only  in  these  three  ways  that  truth  v*  violated  f 

A.  It  is  also  violated  as  often  as  we  disguise  or  pervert 
it  in  any  way  whatsoever. 

lat.  By  equivocation,  making  use  of  ambiguous  terms 
which  have  a  manifold  meaning,  and  may  give  an  impres- 
sion contrary  to  what  we  think. 

2d.  By  mental  restrictions,  retaining  in  our  mind  a  mean- 
ing which  we  do  not  express.  For  instance :  "  Have  you 
been  to  mass,"  We  answer,  "  Yes ;"  and  mean  yesterday 
or  some  other  day,  whilst  the  person  speaks  of  to-day. 
Another  example :  "  Is  Mr.  so  and  so  at  home  1" — "  No,  he 
is  gone  out ;"  meaning  from  his  chamber  to  his  study,  or 
the  like. 

3d.  By  false  pretences.  Making  a  show  of  being  friendly 
to  some  one  and  wishing  him  well,  whilst  they  are  secretly 
working  against  him  and  doing  him  ill  offices. 

All  that  is  contrary  to  truth  and  integrity,  and  serves 
only  to  deceive  our  neighbor  in  an  unjust  manner,  which  is 
never  permitted,  even  though  it  were  done  with  the  inten- 
tion of  saving  a  life  or  procuring  the  salvation  of  a  soul. 
Content  yourself  with  saying :  "  It  is  so — it  is  not  so,"  that 
is  to  say,  "  yes,"  or  "  no."* 


iark  XV.  15- 


*  St  Mfttt.  V.  87. 


350 


DOCTRINAL   OATKCHISlf. 


lilill 


,<'! 


I  ' 


|i 


j:  ■■ 


EXAMPLB. 
Panishment  of  Ananias  and  SappblnL — Acta  r. 

Q.  What  does  this  commandtneot  secondly  forbid  t 
A.  It  forbids  rash  judgment. 

Q.  What  is  rash  judgment  ? 

A.  A  judgment  pronounced  to  the  disadvantage  of  our 
neighbor  without  a  just  foundation.  A  person  goes  into  a 
house ;  immediately  it  is  suspected  that  he  goes  in  for  some 
bad  purpose,  although  he  may  have  no  such  intention,  but 
may,  on  the  contrary,  have  a  good  object  in  view. 

Q.  Are  we  permitted  to  judge  thus  rashly  f 

A.  No ;  Our  Lord  forbids  it. 

Judge  not,  says  he,  that  you  may  not  be  judged.  For  with 
what  judgment  you  have  judged,  you  shall  be  judged :  and 
with  what  measure  you  have  measured,  it  shall  be  measured 
to  you  again.* 

Q.  May  we  judge  evil  of  our  neighbor  when  there  is  a  just  foundation  t 

A.  Yes  ;  Our  Lord  permits  it. 

Judge  not  according  to  the  appearance,  says  he,  but  judge 
a  just  judgment.! 

A  man  gets  drunk  and  swears  every  day ;  I  see  him,  I 
hear  him  ;  I  do  him  no  wrong,  then,  when  I  judge  that  he  is 
a  drunkard  and  a  blasphemer. 

Nevertheless,  if  we  are  not  charged  with  the  care  of  such 
persons,  the  shortest  and  the  best  way  is  to  leave  them  to 
the  judgment  of  God,  and  not  condemn  them. 

Who  art  thou,  says  St.  Paul,  that  judgest  another  man's 
servant  ?     To  his  own  master  he  standeth  or  faileth.J 

Q.  What  must  Wo  do  in  order  to  secure  ourselves  against  rash  judgf- 
raents  ? 

A.  We  must  refrain  even  from  rash  suspicions. 

Q.  What  do  you  mean  by  rash  suspicions  ? 

A.  I  mean  thoughts  prejudicial  to  our  neighbor,  without  a 
just  foundation. 

We  judge  not,  but  we  think  evil.  There  is  something 
that  we  cannot  find  under  our  hand  ;  immediately,  we  con- 
clude that  it  has  been  taken  by  some  one,  and  that  it  must 


*  St  Matt  Til.  1. 


t  St  John  Til.  a. 


%  Bom.  zIy.  4 


OF    THE    COMMANDMENTS    OF   GOD. 


851 


be  such  a  person  who  took  it,  for  no  one  else  was  in  the 
house ;  and  some  minutes  after,  wo  will,  perhaps,  find  the 
article  which  we  thought  was  lost. 

We  must  refrain  from  all  those  thoughts  which  naturally 
tend  to  rash  judgments.  It  is  the  safer  way  to  take  time 
on  those  occasions,  and  do  nothing  rashly. 


:1V.  4 


EXAMPLES. 

Prudence  of  8t  Joseph  townrda  the  Blessed  Virgin.— 1%  Matt.  1. 19. 
Bashness  of  the  Maltese  towards  St  Paul. — Acta  xxvill. 

Q.  What  does  the  eighth  commandmeDt  thirdly  forbid  t 

A.  It  forbids  slander  and  calumny. 

Q.  What  do  you  understand  by  slander  and  caluniBy  t 

A.  I  understand  words  which  are  hurtful  to  the  reputation 
of  our  neighbor. 

Under  this  head  are  comprised  signs,  gestures,  writings, 
and  sometimes  even  silence. 

Q.  How  do  we  wound  the  reputation  of  our  neighbor  by  slander  oi 
detraction  ? 

A.  By  revealing  his  faults  to  those  who  know  them  not. 

We  thereby  lessen  their  esteem  for  him,  and  consequently 
do  him  an  injury. 

Q.  How  do  we  wound  the  reputation  of  our  neighbor  by  calumny  t 
A.  By  falsely  ascribing  to  him  faults  which  he  has  not. 
This  sin  exceeds  the  other,  because  it  is  accompanied  by 
malice. 

Q.  In  how  many  ways  are  these  two  sins  committed  ! 
A.  In  eight  ways. 

Q.  What  are  the  first  four  ways  ? 

A.  1st.  Falsely  speaking  ill  of  any  one ;  2d,  magnifying 
and  exaggerating  the  evil ;  3cl,  revealing  a  hidden  fault ;  4th, 
giving  a.  bad  interpretation  to  a  good  action. 

Q.  What  are  the  other  four  ? 

A.  1st.  Denying  the  good  qualities  of  anyone;  2d,  di* 
minishing  them  or  detracting  from  them ;  3d,  suppressing 
them  ;  4th,  praising  them  in  a  faint  manner. 

Q.  Is  slander  or  detraction  a  great  sin  ? 
A.  Yes,  for  it  excludes  from  heaven. 
Know  you  not,  says  St.  Paul,  that  the  unjust  shall  not 
possess  the  kingdom  of  God  ?     Be  not  deceived  ;  neither 


i>i  : 


352 


DOCTRINAL    CATECHISM. 


m 


m  i: 


n; 


fornicators,  nor  idolaters,  nor  adulterers,  nor  the  efleminate, 
nor  sodomites,  nor  thieves,  nor  the  covetous,  nor  drunkards, 
nor  railers,  nor  extortioners,  shall  possess  the  kingdom  of 
God* 

Q.  What  is  it  necessary  to  do  in  order  to  obtain  forgiveness  of  tliia 
sin? 

A,  It  is  necessary  to  do  penance  for  it. 

This  is  the  first  thing  to  be  done. 

2d.  To  repair  the  injury  done  to  the  reputation  of  our 
neighbor. 

For  that  purpose  it  is  well  to  consult  some  enlightened 
persons. 

3d.  To  indemnify  for  the  damage  done. 

By  your  slander  you  have  prevented  a  merchant  from 
selling,  a  tradesman  from  being  employed,  a  young  woman 
from  being  provided  for,  a  servant  from  obtaining  a  situa- 
tion, and  so  on.  It  is  necessary  to  repair  the  damage  done 
in  any  of  these  cases. 

It  is  much  better  and  more  prudent  to  remain  silent  than 
to  involve  one's  self  in  so  many  difficulties.  Say  often  with 
the  prophet :  Set  a  watch,  O  Lord,  before  my  mouth  ;  and 
a  door  round  about  my  lips.-j-  The  wise  man  adds,  doors 
and  bars. J 

Q.  Are  we  permitted  to  listen  wilfully  to  detraction  ? 

A.  No,  for  that  is  to  render  one's  self  as  criminal  as  the 
detractor.  If  no  one  listened  to  the  slanderer,  there  would 
soon  be  no  more  slander. 

Wherefore  the  wise  man  said  :  Hedge  in  thy  ears  with 
thorns :  hear  not  a  wicked  tongue.§ 

But  if  we  hear  it  against  our  will,  we  must  impose  si- 
lence, if  we  have  authority  ;  change  the  subject  adroitly,  if 
we  have  not,  or  otherwise  retire,  if  we  can  do  so  ;  and  if 
we  cannot,  we  must  testify  our  disapprobation  by  our 
countenance,  according  to  the  advice  of  the  wise  man,  who 
says :  The  north  wind  driveth  away  rain,  as  doth  a  sad 
countenance  a  backbiting  tongue.  || 

Q.  What  must  the  person  do  who  is  slandered  ? 

A.  He  must  ask  of  God    the    strength    to   bear    that 


*  1  Cor.  vl.  9. 
t  Ps.  cxL  8. 


I  Prov.  XXV.  2a 


Eccles.  xxviii.  28. 
lb. 


OP    THB    C0MMANUMBNT8    OF    UOD. 


353 


with 


cross  with  patience,  after  the  example  of  our  divine  Lord, 
who,  when  ho  was  reviled,  did  not  revile ;  when  he  suffered, 
he  threatened  not ;  but  delivered  himself  to  him  that  judged 
him  unjustly.* 

If  ho  be  guilty,  he  must  make  use  of  it  to  repair  his  fault. 
If  he  be  innocent,  let  him  make  use  of  it  to  repair  other 
faults  known  to  God. 

Q.  What  in  lastly  forbidden  f 

A  To  repeat  any  thing  that  might  be  hurtful  to  our  neigh- 
bor. 

Q.  What  discourse  is  forbidden  by  ibis  commandment  I 
A.  All  that  might  be  hurtful  to  our  neighbor. 

Q.  Why  is  all  such  discourse  forbidden  7 

A.  Because  it  usually  excites  quarrels  and  causes  dissen* 
sion. 

Two  persons  are  closely  connected,  and  live  in  the  utmost 
peace  and  harmony ;  you  tell  something  to  one  concerning 
the  other,  and  you  thereby  sow  dissension  between  them, 
and  deprive  them  of  the  most  precious  of  treasures,  friend- 
ship, peace,  and  harmony. 

Q.  Is  that  a  great  sint 

A.  Yes,  it  is,  for  it  wounds  friendship  and  disturbs 
peace. 

Q.  What  is  its  punishment  ? 
A.  The  malediction  of  God. 

The  whisperer  and  the  double-tongued  is  accursed :  for 
he  hath  troubled  many  that  were  at  peace.f 


«i 


who 
I  sad 


>ar 


that 


viu.  28. 


ARTICLE  IX. 

Q.  What  does  God  forbid  by  the  niuth  comniandment  I 

A.  After  having  forbidden,  by  the  sixth  commandment, 
'Xterior  acts  of  impurity,  he  forbids  by  this  all  impure 
thoughts  and  desires. 

Q.  What,  then,  is  prohibited  by  this  commandment  ? 

A.  All  interior  acts  of  impurity,  that  is  to  say,  all  that 
passes  within  us  and  is  seen  only  by  God. 


•  1  Peter  11.  28. 


30* 


t  Eccles.  zxTliL  15. 


II 


n 


i 


[;  i 


354 


DOCTItlNAL    (    ilECIIISM. 


Q   Why  (Iocs  God  prohibit  evil  dcHirea  f 

A.  Because  they  lead  to  evil  deeds. 

Jesus  Christ  goes  farther,  saying  that  ho  who  has  a  bad  de- 
sire has  dready  sinned  in  his  heart.  You  have  heard  it  was 
said  of  old,  Thou  shall  not  connmit  adultery.  But  I  say 
untd  .  ou,  that  whosoever  looketh  on  a  wonnan  to  lust  after 
her,  hath  already  committed  adultery  with  her  in  his  heart,* 

Q.  Why  doca  God  forbid  bad  thouglits  ? 
A.  Because  they  lead  to  bad  desires. 

Q.  When  do  bad  thoughts  lead  to  bad  desires ! 

A.  1st.  When  we  voluntarily  dwell  upon  them. 

2d.  When  wo  take  pleasure  in  them. 

Q.  What  must  we  do  in  order  to  avoid  having  bad  thoughts  f 

A.  1st.  We  must  avoid  ail  occasions  of  them. 

Looks,  conversation,  reading,  songs,  and  all  that  may 
give  rise  to  them,  in  any  way  whatsoever. 

2d.  We  must  humbly  beg  of  God  to  preserve  us  from 
them,  in  imitation  of  the  apostle,  who  says :  For  which 
thing  I  thrice  besought  the  Lord,  that  it  might  depart  from 
me :  and  he  said  to  me,  My  grace  is  sufficient  for  thee : 
for  power  is  made  perfect  in  infirmity  .f 

Q.  What  must  we  do,  if,  notwithstanding  these  precautions,  bad 
thoughts  will  come  f 

A.  1st.  We  must  turn  away  from  them  and  have  recourse 
to  God  n  ^  quickly  as  we  would  cast  off  a  spark  of  fire  from 
our  hand. 

It  is  the  devil  who  then  attacks  us ;  we  niust  have  recourse 
to  some  one  who  is  stronger  than  he,  that  is  to  say,*  to  the 
Lord.  We  must  prostrate  ourselves  before  him,  strike  our 
breast,  and  seal  our  heart  with  the  sign  of  the  cross  and  holy 
water.  We  are  then  to  cast  ourselves  into  the  arms  of  Jesus 
Christ,  and  place  our  confidence  in  the  merit  of  his  blood. 

We  must  also  invoke  the  Blessed  Virgin,  who  is  the 
mother  of  purity,  our  good  angel,  and  our  patron  saint, 
begging  them  to  sustain  us,  after  God,  by  their  interces- 
sion. 

2d.  We  must  have  recourse  to  fasting  and  other  corporal 
mortifications.  ' 


•  St.  Matt.  V.  2T. 


t  2  Cor.  xH.  8. 


OF    THE    COMMANDMENTS    OF    OOD. 


355 


Je- 
ms 

fter 


may 

from 
which 
t  from 

thee : 


The  Faints  employed  discipline,  sackcloth,  haircloth,  and 
laying  on  the  hard  ground.  8uriic  were  seen  to  plunge  into 
frozen  ponds,  and  others  to  roll  amongst  thorns,  in  this 
they  followed  what  Jesus  Christ  said  one  day  to  his  dis- 
ciples, that  this  kind  (of  devil)  can  go  out  by  nothing  but 
by  prayer  and  fasting.* 

[h\.  \Ve  must  be  always  employed. 

Hecausc  those  who  are  idle  give  the  devil  an  opportunity 
of  tempting  them. 

Idleness,  says  the  Holy  Ghost,  hath  taught  much  evil.f 

We  must  add  to  all  this  a  great  vigilance  over  our  eyes, 
our  mind,  and  our  heart ;  for  from  the  look  one  goes  to  the 
thought ;  from  the  thought  to  the  pleasure  ;  from  the  pleas- 
uro  to  the  desire,  which  includes  the  consent,  and  from  the 
consent  to  the  act,  whieh  is  the  consummation  of  the  sin. 

EXAMPLES. 

.Touoph  rMists  the  wicked  desires  of  Potlpliar's  wife— Cen.  xxxix. 
And  Siitanna  those  of  tho  two  old  men. — JJan.  xili. 


)ns, 


bad 


icoursc 
•e  from 

lecourse 
,.  to  the 
ike  our 
md  holy 

.f  Jesus 

>lood. 
the 


is 


tn 


saint, 
linterces- 

corporal 


ARTICLE  X. 

Q,  Wliat  does  Ood  prohibit  by  the  tenth  comtnondment :  Thou  ehalt 
not  covet  thy  neighbor's  goods  ? 

A.  After  having,  by  the  seventh  commandment,  prohibited 
stealing,  or  unjustly  retaining  the  goods  of  another,  by  the 
tenth  commandment  he  prohibits  even  the  desire  of  doing 
so. 

Q.  What  does  the  seventh  commandment  forbid  f 
A.  It   forbids  us  to  take  or  to  keep  any  thing  belonging 
to  our  neighbor. 

Q.  What  does  the  tenth  commandment  forbid  ? 

A,  It  forbids  even  the  desire  of  pobsessing  any  thing  that 
belongs  to  another. 

That  is  to  say,  to  possess  it  unjustly. 

To  wish  to  acquire  it  by  legitimate  means  is  not  a  sin ; 
but  that  wish  often  leads  people  to  seek  the  means  of  de- 


xii.  8. 


*  St.  Matt  ix.  29. 


t  Ecoles.  xxili.  29. 


i 

! 

! 

i! 

•I 

i: 


'•4 

l^r  I   : 


[ill! 


It 


4i!l 


II  iii 


II 


jl  :;f: 


356 


DOCTRINAL    CATECHISM. 


priving  him  of  it  unjustly  V»  e  must  be  content  with  what- 
ever God  has  g'Ven  us,  and  not  look  too  attentively  at  that 
which  belongs  to  others,  lest  we  might  fall  into  these  bad 
desires. 

Q.  Does  it  only  forbid  the  desire  of  possessing  another's  goods  ? 
A.  It  also  foibids  eagerness,  anxiety,  esteem,  and  all  in- 
ordinate attiichment  for  riches. 

Q.  Why  does  it  forbid  eagerness  for  riches  ? 

A.  Because  that  eagerne5:;s  exposes  us  to  many  tempta- 


tions. 


They,  says  St.  Paul,  who  would  become  rich,  f^tyinto 
temptations,  and  into  the  snare  of  the  devil,  and  into  many 
unprofitable  and  hurtful  desires,  which  drown  men  in  de- 
struction and  perdition. 

For  covetousness  is  the  root  of  all  evils ;  which  some 
desiring,  have  erred  from  the  faith,  and  have  entangled 
themselves  in  many  sorrows.* 

And  he  hai.1  before  said :  Piety  with  sufficiency  is  great 
gain.  For  we  bvought  nothing  into  this  world ;  and  certain- 
ly we  can  carry  nothing  out.  But  having  food,  and  where- 
with to  be  covered,  with  these  we  are  content.f 

Q.  Why  does  he  forbid  anxiety  for  riches  ? 

A.  Because  that  anxiety  serves  only  to  torment  us.  More- 
over, if  it  could  give  us  that  which  we  have  not,  there  would 
be  some  reasori  for  being  anxious ;  but  as  all  the  anxiety 
we  could  undergo  could  not  possibly  procure  any  thing  for 
us,  it  is  worse  than  useless  to  disquiet  ourselves  alout 
riches.  Be  not  solicitous  for  your  life,  says  Jesus  Christ, 
what  you  shall  eat,  nor  for  your  body,  what  you  shall  put 
on.  Is  not  tiie  life  more  than  the  food,  and  the  body  more 
than  the  raiment.|     See  what  follows. 

Q.  Why  dot?  he  forbid  esteem  for  riches  ? 

A.  Because  they  are  perishable  and  often  prejudicial  to 
salvation.  See  the  history  cf  the  young  man  who  went 
away  sorrowful,  and  what  Jesus  Christ  said  on  that  sub- 
ject : 

Amen,  I  say  to  you,  that  a  rich  man  shall  hardly  enter 
into  the  kingdom  of  heaven.     And  again  I  say  to  you.  It 


*  1  Tim.  vL  9. 


t  1  Tim.  vi.  6. 


t  St  Matt  Tl.  25. 


OF    THE    COMMANDMENTS    OF    THE    CHUAOH. 


357 


is  easier  for  a  camel  to  pass  through  "he  eye  of  a  needle, 
than  for  a  rich  man  to  enter  into  the  Itingdom  of  heaven.* 
And  elsewhere:  Wo  to  you  that  are  rich:  for  you  have 
your  consolation. f     See  what  follows. 

Q.  Why  does  he  forbid  all  inordinate  attachment  to  riches  ? 

A,  Because  v,e  c&nnot  be  atta<:'hed  at  the  same  time  to  God 
and  to  riches.  No  man,  s.iys  Jesus  Christ,  can  serve  two 
masters,  for  either  he  will  hate  the  one,  and  love  the  oth«*T; 
or  he  will  hold  to  the  one,  and  despise  the  other.  You 
cannot  serve  God  and  Mammon. |  And  previously  :  Lay 
not  up  for  yourselves  treasures  on  earth  where  the  nisit 
and  the  moth  consume,  and  where  thieves  dig  through,  and 
steal.  But  lay  up  for  yourselves  treasures  in  heaven  ;  where 
neither  the  rust  nor  the  moth  doth  consume,  and  whe^e 
thieves  do  not  dig  through,  nor  steal.  For  where  thy  trejw- 
ure  is,  there  ia  thy  heart  also.§  He  adds  :  Tal;e  heed  and 
beware  of  all  covetousness  ;  for  a  man's  life  doth  not  con- 
sist  in  the  abundance  of  things  which  he  possesseth.j 


\n 


EXAMPLT5S. 


Of  the  rich  glutton.— >S^.  Luke  xvi.  18. 

Of  him  who  palled  dowr  ais  barns,  and  built  new  ones. — St.  Luke  xlL  19. 


-♦-»-♦- 


lly  enter 
you,  It 


CHAPTER    XIV. 

ON   THE  COMMANDMENTS  OF  THE  CHURCH. 

Q.  Has  the  Church  auf^'^nty  to  give  commandments  ? 

A.  Yes;  Jes\js  Christ  gave  her  that  authority,  and  com- 
mands us  to  obey  her 

Q.  From  whom  has  the  Churcii  received  the  power  of  giving  com- 
mandments ? 

A.  She  has  received  it  from  Jesus  Christ. 

Q.  To  whom  did  Jesus  Christ  confide  that  power  ? 

A.  He  confided  it  to  St.  Peter  and  the  other  apostles. 


*  St.  Matt  six.  16  and  following, 
t  BtLukevi.  24.  .    ^    ^      ,.  ,r 

I  Bt  Luke  Tli.  16. 


St.  Matt  vl.  34. 
8t  Matt  vl.  19. 


358 


DCOTRINAL    CATECHISM. 


If 


Q.  "Why  to  St.  Peter  and  the  other  apostles  f 

A,  Because  he  established  them  to  govern  his  Church  * 

Which  could  not  be  done  without  the  power  of  making 
laws  to  maintain  order  every  where.  Hence  it  is  that  Jesus 
Christ  said  to  St.  Peter  in  particular :  I  will  give  to  thee 
the  keys  of  the  kingdom  of  heaven  ;  and  whatsoever  thou 
shalt  bind  upon  earth,  it  shall  be  bound  also  in  heaven,  and 
whatsoever  thou  shalt  loose  upon  earth,  it  shall  be  loosed 
also  in  heaven. f 

And  to  all  in  general :  Amen,  I  say  to  you,  whatsoever 
you  shall  bind  upon  earth,  shall  be  bound  also  in  heaven ; 
and  whatsoever  you  shall  loose  upon  earth,  shall  be  loosed 
also  in  heaven.J  Words  which  contain  not  only  the  power 
of  binding  and  unbinding  the  faithful,  by  remitting  or  re- 
taining their  sins,  but  also  of  binding  them  by  command- 
ments which  are  of  obligation,  and  unbinding  them  by  dis- 
pensatioiiS,  lawfully  obtained. 

Q.  To  whom  did  this  po^yer  of  makiflg  commandments  afterwards 
pass? 

A.  It  passed  to  the  successors  of  the  apostles. 

Q.  Who  are  they  ? 

A.  The  Pope  and  the  Bishops.     The  Pope  as  successor  of 

1  successors  of  the  otl 


ties. 


shops 


apos- 


Q.  We  ai*e,  then,  obliged  to  observe  the  commandments  of  the 
Church? 

A.  Yes ;  Jesus  Christ  has  commanded  us  to  obey  her. 

He,  says  Jesus  Christ,  speaking  to  his  apostl'^s,  both  for 
themselves  and  their  successors.  He  that  hearcth  you,  heareth 
me  :  and  he  that  despiseth  you,  despiseth  me.  And  he  that 
despiseth  me,  despiseth  him  that  sent  me.§ 

Moreover,  the  Church  being  our  mother  and  we  her  chil- 
dren, we  are  bound  to  obey  her  as  children  their  mother, 
according  to  the  fourth  comn.andment  of  God. 

Q.  What  ia  the  punishment  of  those  'vlio  do  not  obey  the  Church  ? 

A.  Excommunication.  If  he  will  not  hear  the  Church, 
says  Christ,  let  him  be  to  thee  as  the  heathen  and  the  pub- 
lican. || 


!,•      '>r:i 


*  Acts  XX.  28. 
t  St.  Matt.  xvL  19. 


I  St.  Matt,  xvili.  17. 


St  Matt.  XYiif.  18. 
St.  Luke  X.  16. 


OF  THE  COMMANDMENTS  OF  THE  CHURCH. 


359 


mg 

»sus 

bee 

,hou 

and 

osed 

>ever 

^ven; 

)Osed 

»o\ver 

or  re- 

nand- 

y  dis- 

jrwards 


ssor  of 
r  apos- 

of  the 

ler. 

)oth  for 
leareth 
he  that 

ler  chil- 
mother, 

■'htffch  1 
Church, 

the  puV 


Q.  How  many  are  the  comirrjindments  of  the  Oburcli! 
A.  They  are  six  in  number. 

Q.  What  are  they  ! 

A.  1st.  Sundays  and  holy  days  Mass  you  shall  hear. 
2d.  All  holy  days  sanctify  throughout  the  year. 
3d.  Confess  your  sins  at  least  once  a  year. 
4th.  Receive  the  Blessed  E»uharist  worthily  at  Easter,  or 
within  the  appointed  time. 

5th.  Lent,  Ember-days,  and  Vigils,  you  shall  fast. 
6th.  Fridays  and  Saturdays  flesh  you  shall  not  eat. 


ARTICLE  I. 


Q.  What  is  ordained  by  the  fi"  st  commandment :  Sundays  and  holy 
days  Mass  you  shall  hear  ! 

A.  That  we  are  to  hear  Mass  with  attention  and  respect 
on  Sundays  and  holy  days. 

Q.  On  what  days  are  we  obliged  to  hear  Mass  ? 
A.  On  Sundays  and  holy  days. 

Q.  Why  on  those  days  ? 

A.  Because  the  Church  expressly  commands  it.  The 
first  Christ!  ns  had  no  need  of  a  commandment  to  render 
them  assiduous.  They  had  so  great  an  ardor  for  assisting 
at  the  assemblies  of  the  faithful,  and  the  celebration  of  the 
divine  mysteries,  that  they  willingly  braved  death  rather 
than  miss  it 

How  inconsolable  was  the  great  Theodosius,  and  how 
many  tears  he  shed,  on  seeing  himself  deprived  from  assist- 
ing at  the  divine  mysteries  on  the  feast  of  Christmas  !* 

Q.  What  sin  do  they  commit  who  miss  hearing  Mass  on  those  days 
without  a  lawful  reason  ? 

A.  They  commit  a  mortal  sin. 

Q.  Why? 

A.  Because  it  is  an  omission  in  a  matter  of  consequence. 
To  assist  at  Mass  without  devotion  or  attention  is  also  a 
great  sin,  because  one  thereby  profanes  what  is  most  holy. 


iviii.  18. 

16. 


*  Fleu.  Ecclee.  HiBt.  b.  xlx.  ch.  il. 


DOCTRINAL    CATECHISM. 


B>  m 


360 

Q.  M .-tat  M«.*°'^ ^»  TpUble.     See  ■«hat  we  have 

-"•  d.eoton.vorlg«™  to  bc«M«s  on  Sunday. 

O  Does  thUcotomrmdment  only  o    g  .  „,.„„f,on 

4Ytr  oU-.e.«s  to  he.  .t.Hh  respect  and  attention. 

^Trr-a  .modest  posture,   remain.g  humhly   on  our 

■:H:^:tr^^!^-^^^tf 

H,.!'nTt:\rSo,y  sacrifice  t^^^^^^^^^^ 
Jrr!co«ectio„  that  you  --^^^^^^^^     jesus  Christ  on  the 
y""  n:^r"  in  r:lmy  *e  same  sacrifice. 

^TrUeaot.y»^i^.f,Va"rSU  fixed  on  Jesus 
a^^LV^^^-  n^Xoridly  thoughts.    . 

-^  r^er;  also  assist  at  the  dWinc  omce  and  at  p.ou» 

tf  s^l  rthn:i>j:V:;hcn  treat-^g  of  the  thu.d  CO.. 
S^iWrd  commandment  Of  God. 


i'1 


i 


T^ 


OF  THB  COMMANDMENTS  OF  THE  CHURCH. 


361 


lave 
We 

fibly 

ndays 
ition. 

lodest 

n  our 

ithout 
Ives  to 

md  the 

ry,  had 

on  the 

,n  Jesus 

ts. 
junction, 

holy  days 
at  pious 

he  church 

;o  assist  1 
,pers,   we 
what  we 
hird  com- 

r  children. 


EXAMPLE. 

The  seal  of  those  multitades  who  forgot  mating  and  drinking,  to  listen  to  Jesus 
Chrl8t.--/St  MaU.  xiv,  and  xv. :  St.  Mark  vill. 


ARTICLE  II. 


Q.  What  is  ordained  by  the  second  commandment  of  the  Church : 
All  holy  days  sanctify  throughout  the  year  ? 

A.  That  we  shall  abstain  from  all  servile  works  on  those 
days,  and  spend  them  in  the  service  of  God. 

Q.  What  does  this  commandment  firstly  ordain? 

A.  That  we  shall  abstain  from  all  servile  works. 

Q.  What  do  you  mean  by  servile  works  ? 

A.  I  mean  the  corporal  works  which  constitute  our  daily 
labor.  For  instance,  for  a  merchant,  his  business ;  for  a 
tradesman,  his  work.  If  servile  works  are  forbidden  on 
these  holy  days,  how  much  more  all  those  works  which  are 
in  themselves  bad  and  criaiinal ! 

Q.  What  does  this  commandment  secondly  ordain  ? 
A.  That  we  shall  spend  those  holy  days  in  <^^he  service  of 
God. 

Q.  How? 

A.  By  applying ourse'ves  to  works  of  piety  and  devotion. 
See  the  third  commandment  of  God  for  those  works  of  piety 
and  devotion. 

Q.  What  are  the  festivals  instituted  by  the  Church  ? 
A.  They  are  of  two  sorts. 

Q.  What  are  they? 

A.  Some  are  to  honor  thf-  riysteries  of  our  Redemption, 
such  as  Christmas,  the  Epinhan}',  Easter  Sunday,  Ascen- 
sion-day, and  the  feast  of  Ptrtecost ;  others  are  to  honor 
the  memory  of  the  Blessed  Virgin  and  the  Saints. 

Q.  What  are  the  festivals  instituted  to  honor  the  mysteries  of  Our 
Lord? 

A.  Christmas,  the  PJpiphany,  Easter,  Ascension-day,  and 
Pentecost. 

Q.  What  mystery  is  honored  by  the  feast  of  Uhristmas  ? 

A.  Tlie  mystery  of  the  birth  of  Jesus  Christ. 

ai 


♦.    !l 


362 


DOCTRINAL    CATECHISM. 


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Q.  What  mystery  ia  honored  by  the  feast  of  the  Epiphany  f 

A.  That  of  the  adoration  of  Jesus  Christ  by  the  Magi. 

Also  the  mystery  of  his  baptism  and  of  his  first  miracle  at 

the  wedding  of  Canaan. 

Q.  What  mystery  is  honored  by  the  feast  of  Easter  ? 
A.  The  mystery  of  his  glorious  Resurrection. 

Q.  What  mystery  is  honored  by  the  feast  of  the  Ascension  ?  ' 

A.  That  of  his  triumphant  entry  into  heaven. 

Q.  What  mystery  is  honored  by  the  feast  of  Pentecost  ? 

A.  That  of  the  descent  of  the  Holy  Ghost  upon  the  apos- 
tle-^.  There  are  also  other  feasts  instituted  to  honor  the 
mystery  of  our  redemption,  of  which  some  are  holy  days 
of  obligation,  as  that  of  the  Conception  of  the  Son  of  God, 
on  the  same  day  as  the  Annunciation  ;  and  others  which 
are  not  of  obligation,  as  the  Transfiguration,  the  institution 
of  the  Eucharist,  Holy  Thursday,  the  death  and  burial  of 
Jesus  Christ  on  Good  Friday  and  Holy  Saturday.  It  was 
with  the  intention  of  honoring  still  more  the  institution  of 
the  Eucharist,  that  the  Church,  in  the  thirteenth  century, 
instituted  the  feast  of  the  Most  Holy  Sacrament. 

Q.  Wliy  are  the  other  festivals  instituted  ? 

A.  To  honor  the  memory  of  the  Blessed  Virgin  and  the 
Saints. 

Q.  What  are  the  festivals  of  the  Blessed  Virgin  ? 

A.  The  Conception,  the  Nativity,  the  Presentation,  the 
Annunciation,  the  Purification,  the  Compassion,  the  Visita- 
tion, and  the  Assumption.  Of  these  festivals  there  are  five 
which  are  of  obligation,  and  three  which  are  not. 

Those  who  have  a  sincere  love  for  the  Blessed  Virgin 
<jnght  to  show  it,  on  those  days,  by  a  renewal  of  piety  and 
devotion,  practising  some  mortifications  on  the  eve  of  those 
festivals,  and  approaching  the  sacraments  on  the  days  them- 
selves, reciting  some  prayers,  or  visiting  some  churches  in 
her  honor;  but  especially  by  exciting  themselves  to  the 
practice  of  those  virtues  which  were  tbe  most  conspicuous 
in  her,  as  humility,  purity,  obedience,  retirement,  &c. 

Q.  Wliat  are  the  odier  festivals? 

A.  'ihey  are  those  of  the  Apostles,  Martyrs,  Doctors, 
Confessors,  and  Virgins. 

We  arc  to  endeavor  to  merit  their  assistance   by  our  ro- 


»  ti 


OF  THE  COMMANDMENTS  OF  THE  CHURCH. 


3G3 


spect  and  confidence,  and  by  our  fidelity  in  imitating  their 
virtues. 

There  is  also  the  feast  of  the  Holy  Angels,  and  that  of 
our  Angels-Guardian,  which  we  ought  to  celebrate  with 
great  devotion,  since  we  receive  from  them  so  many  favors. 
Besides  these  festivals,  there  is  one  which  comprises  all  the 
others,  namely,  that  of  All  Saints,  and  on  the  following  day, 
the  commemoration  of  the  dead,  called  All  Souls'  day. 


■^ 


ARTICLE   III. 

Q.  What  18  ordained  by  the  third  commandment :  Confess  your  sins 
at  l^t  once  every  year  ? 

A.  To  confess  our  sins,  at  least  once  in  the  year,  with  the 
requisite  dispositions. 

Q.  Wliat  obligation  docs  tbia  commandment  impose  upon  us  ? 
A.  The  obligation  of  confessing  all  our  sins. 

Q.  Why  all  our  sins  ? 

A.  Because  if  wc  voluntarily  conceal  any  mortal  sin,  we 
do  not  receive  the  remission  of  our  sins,  and,  moreover, 
commit  a  sacrilege. 

Q..  How  often  does  this  commandment  oblige  us  to  confess  all  our 
sins  ? 

A.  At  least  once  a  year. 

Q.  Why  once  a  year,  at  least  ? 

A.  Because  the  Church  desires  that  we  should  do  it 
oftener. 

Q.  Why  oftener  i 

A.  Because  it  is  very  seldom  that  people  absent  them- 
selves so  long  without  committing  a  mortal  sin.  Even  if  it 
were  true  that  they  did  not  commit  a  mortal  sin,  how  many 
others  they  might  have  committed,  and  how  very  profitable 
that  sacrament  would  be  to  them  because  of  the  great  in- 
crease of  grace  which  it  bestows! 

Q.  Do  -we  fulfil  the  obligation  of  this  commandment  by  confessing 
all  our  sins  once  a  year  ? 

A,  No ;  we  must  also  do  it  with  the  requisite  disposi- 
tions. 


864 


DOCTRINAL    CATECHISM. 


';(!? 


1 


Q.  Why  with  the  requisite  dispositioas  ? 

A,  Because  the  Church  not  only  obliges  us  to  confess,  but 
to  confess  holily. 

Hence,  they  who  make  a  bad  confession  merely  fulfil  the 
obligation  of  this  sacrament  outwardly  before  men,  but  not 
inwardly  before  God. 

Q.  What  are  tltose  requisite  dispositions  ? 

A.  They  are  five  in  number :  first,  to  examine  our  con- 
science strictly  ;  second,  to  be  truly  sorry  for  having  offend- 
ed God  ;  third,  to  make  a  firm  resolution  never  to  offend  him 
more ;  fourth,  to  confess  our  sins  to  a  priest ;  fifth,  to  have 
a  sincere  intention  of  making  satisfaction  to  God  and  our 
neighbor. 

By  doing  these  five  things,  we  cannot  fail  to  make  a  good 
confession. 

Q.  At  what  time  must  this  confession  be  made  ? 

A.  Although  the  Church  has  not  universally  fixed  the 
time  for  the  annual  confession,  it  is  proper  to  make  it  before 
Easter,  so  that  it  may  serve  as  a  preparation  for  the  Paschal 
Communion. 

Q.  What  name  is  given  to  the  confession  ordained  by  this  command- 
ment? 

A.  It  is  called  the  Annual  Confession. 

Q.  Why  annual  ? 

A.  Because  it  is  to  be  made  at  least  once  a  year. 

Q.  H.as  the  Church  fixed  the  time  for  it  ? 

A.  No  ;  she  has  not  universally  fixed  it. 

Q.  Why  not? 

A.  Because  every  one  should  seek  to  arise  from  sin  as 
soon  as  he  has  fallen  into  it,  according  to  those  words : 
Delay  not  to  be  converted  to  the  Lord,  and  defer  it  not 
from  day  to  day.* 

Q.  When  is  it  best  to  make  it  ? 
A.  Before  Easter. 

Q.  Why  at  that  time  rather  than  any  other  I 

A.  Ill  order  that  it  may  serve  as  a  preparation  for  the 
Paschal  Communion.  We  should  make  it  early  in  the 
Lent,  when  we  feel  that  we  have  need  of  proof. 


a 

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OF  THE  COMMANDMENTS  OF  THB  CHURCH. 


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Q.  If  wc  fe«l  ourselves  ^ilty  of  mortal  sin,  are  we  to  wait  for  that 
time! 

A.  No  ;  we  must  confess  it  immediately. 

Q.  Why  immediately? 

A.  For  fear  of  dying  in  sin,  a  death  of  all  others  the  most 
tei-rible,  fur  it  is  the  passage  to  eternal  death.  When  men 
rec.'eive  a  mortal  wound  they  have  immediate  recourse  to  a 
physician.  Why  not  do  for  the  soul  what  is  every  day  done 
for  the  body.  Our  soul  should  bo  incomparably  dearer  to 
us  than  our  body?  Let  us  remember,  too,  that  if  our  soul 
is  eternally  miserable,  our  body  shall  be  so  likewise. 

Q,  To  whom  must  this  confession  be  made  ! 

A.  To  our  own  pastor,  or  some  other  appointed  by  him. 

Q.  Why  is  it  that  we  must  go  to  07ir  own  pasUr  f 
A.  In  order  that   he  may  bo  acquainted  with  the  con- 
dition of  his  flock,  for  w  hot.i  he  is  accountable  to  God.* 
Q.  We  camiot,  then,  confess  to  other  priests  ? 
ji.  Not  without  his  permission. 

Q.  Why? 

A,  Because  without  that  permission  they  can  neither  bind 
nor  loose  us.+ 


■'1 .; 


HISTORY. 
Convenlon  of  the  people  of  Ephesus.— ^tfte  ilx. 


sm  as 
words : 
it  not 


for  the 
in  the 


ARTICLE   lY. 

Q.  What  is  ordained  by  the  'nirth  commandment  of  the  Cutch? 

A.  That  we  shall  receive  the  blessed  Eucharist  worthily 
at  Easter,  or  within  the  appointed  time. 

That  is  to  say,  that  it  obliges  all  the  faithful  who  have 
attained  the  age  of  discretion,  to  communicate  at  least  o«ice 
a  year,  within  the  Pasol\al  time,  with  the  respect  due  to  the 
Tvlost  Holy  Sacrament  of  the  Eucharist 

Q.  Wliat  does  this  commandment  oblige  the  faithful  t>)  dof 
A.  To  communicate  at  least  once  a  year. 


♦  Heb.  xlli.  IT. 


+  4th  C5onc.  of  Lat,  can.  rxK 

31* 


366 


DOCTRINAL   CATECHISM. 


ii:J 


Q.  Who  are  bouDd  by  thia  commandment  to  communicate  once  a 
year! 

A.  All  the  faithful  who  have  attained  the  age  of  discre- 
tion. 

Q.  What  is  the  age  of  discretion  f 

A.  The  age  of  twelve  and  fourteen  years. 

Twelve  years  for  girls,  and  fourteen  for  boys.  Before 
that  age  the  understanding  is  in  general  not  sufficiently 
formed  to  discern  the  Body  of  the  Lord.*  Still,  as  it  is 
formed  sooner  in  some,  and  later  in  others,  it  is  for  the 
pastor  to  judge.  We  must  early  begin  to  prepare  children 
for  their  first  communion  by  good  instructions,  and  by  vigi- 
lance over  their  conduct,  so  that  they  may  duly  fulfil  this 
obligation  on  attaining  the  age  of  discretion. 

Q.  At  what  time  of  the  year  are  the  faithful  obliged  to  make  this 
communion  t 

A.  Within  the  Paschal  time,  so  that  they  may  have  all  the 
Lent,  which  is  a  time  consecrated  to  fasting  and  good  works, 
to  prepare  for  it. 

Q.  Does  it  fulfil  the  obligation  of  this  commandment  to  communicato 
every  year  within  the  Paschal  time  ? 

A.  No;  it  is  also  necessary  to  do  it  with  the  respect  due 
to  the  Most  Holy  Sacrament  of  the  Eucharist. 

Q.  When  do  we  communicate  with  respect  ? 

A.  1st.  When  we  do  it  with  a  conscience  purified  from 
all  mortal  sin. 

2d.  When  we  do  it  with  a  lively  faith,  a  firm  hope,  an 
ardent  charity,  and  with  profound  sentiments  of  humility, 
adoration,  and  gratitude. 

8d.  When  we  do  it  with  an  exterior  as  modest,  as  col- 
lected, and  as  respectful  as  possible. 

Q.  What  crime  do  they  commit  who  receive  in  the  state  of  mortal 
sin? 

A.  They  commit  a  horrible  sacrilege,  and  render  them- 
selves guilty  of  the  body  and  blood  of  Christ. 

Q.  What  must  we  do  in  order  to  avoid  these  bad  comjnunious  ? 
A.  We  must  prove  ourselves  long  and  seriously,  with 
the  advice  of  an  enlightened  confessor.f 


*  1  Cor.  xi.  28. 


t  1  Cor.  xl.  28. 


Era 


OF    TirS    COMMANDMENTS    0^    TIIR    CIIURCU. 


S67 


col- 


Thc  Church' would  wish  the  faithful  to  conHniuiioate  as 
often  as  they  assist  at  Mass,*  and  consequently  every  Sun- 
day at  least.  Even  in  the  ninth  ceutury,  there  were  four 
days  in  the  year  on  which  the  faithful  were  bound  to  receivo 
the  Holy  Communion :  Christmas-day,  Holy  Thursday, 
Easter  Sunday,  and  Whit-Sunday. 

Q.  In  what  place  must  this  communion  be  made  t 

A.  Each  one  must .  ake  it  in  his  own  parish  church,  un- 
less he  has  received  special  permission  to  make  it  else- 
where ; 

To  the  end,  as  wc  have  already  said,  that  each  pastor 
may  know  the  condition  of  that  flock  for  whom  he  has  to 
answer  to  God. 

Q.  With  what  penalties  does  the  Church  menace  those  who  do  not 
communicate  at  Eanter  ? 

A.  She  ordains  that  they  be  debarred  from  entering  into  the 
church  until  they  have  fulfilled  this  commandment,  and  that 
if  they  die  in  that  state,  they  arc  to  be  deprived  of  Christian 
buriJ.f 

Q.  With  what  punishment  are  they  menaced  during  life  ? 

A.  With  that  of  being  debarred  from  entering  into  the 
church ; 

And  consequently  being  excluded  from  the  society  of  the 
faithful,  from  assisting  at  the  divine  mysteries,  and  from  par- 
ticipating in  the  public  prayers. 

Q.  With  what  punishment  are  they  menaced  after  their  death  ? 

A.  That  of  being  deprived  of  Christian  burial,  if  their 
body  be  deprived  of  a  sepu.  're  amongst  the  children  of  God, 
what  will  be  the  fate  of  their  soul :  let  us  prepare  to  obey 
the  commandment  of  the  Church,  in  order  to  escape  such  ter- 
rible punishments,  which  announce  others  still  more  terrible 
in  the  world  to  come. 


EXAMPLE. 
The  disciples  of  Emmaiiaw — St.  Luk«  xxiv. 


•  Cone,  Trld ,  Sess.  xxil.,  cli.  6. 
t  Cone,  de  Lat,  Can.  xil.  (in  1215). 


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ARTICLE    V. 


Q.  What  does  the  fifth  commandment  of  the  Church  oblige  us  to  do? 
A.  To  fast  during  Lent,  and  on  Ember-days  and  Vigils. 
Q.  What  is  the  first  fast  ordained  by  this  commandment? 
A.  The  fast  of  Lent. 

Q.  How  long  does  it  last  f 

A.  Forty  days.  It  begins  on  Ash-Wednesday  and  ends 
only  on  Easter  Sunday,  which  makes  forty  days,  exclusive 
of  the  Sundays,  which  are  not  fast  days. 

Q.  What  is  the  second  fast  ordained  by  this  commandment  ? 
A.  That  of  the  Ember-days. 

Q.  In  what  does  this  fast  consist? 

A.  The  fasting  thrive  times  a  week  in  each  of  the  four  sea- 
sons, that  is  to  say,  every  three  months. 

Q.  What  are  those  days  ?  j 

A.  They  are  Wednesday,  Friday,  and  Saturday.         h 

Q.  What  is  the  third  fast  prescribed  by  this  commandment ! 

A.  That  of  the  vigils  of  festivals. 

The  vigil  of  Christmas,  that  of  Easter,  comprised  in  the 
fast  of  Lent,  of  Pentecost,  the  Assumption,  Sts.  Peter  and 
Paul,  and  All  Saints. 

Q.  How  did  Christians  formerly  observe  the  fast  of  Lent  ? 

A.  They  made  but  one  meal,  to  wards  the  evening. 

Q.  And  on  the  other  fast  days  how  did  they  fast  ? 

A.  They  took  their  meal  somewhat  earlier,  that  is  to  say, 
about  three  o'clock. 

Q.  From  what  did  they  abstain  on  fast  days  ? 

A.  They  abstained  from  meat  and  wine. 

They  contented  themselves  with  bread  and  water,  with 
some  vegetables.  Some  added  to  this  a  little  fish,  but  they 
never  made  use,  on  those  occasions,  of  any  made  dishes. 
Some  only  made  use  of  uncooked  food,  such  as  fruits;  othere 
of  only  dry  food,  such  as  nuts,  almonds,  and  such  things ;  and 
some  fasted  on  bread  and  water. 

Such  were  the  ordinary  fasts.  There  were  some  still 
more  rigorous  observed,  such  as  that  of  Holy  Week, 
which  many  passed  without  eating  any  thing,  especially  the 
last  three  days. 


OF  THE  COMMANDMENTS  OF  THE  CHURCH. 


369 


.dot 


and 


There  were  also  many  who,  by  particular  devotion,  con- 
tinued their  fast  for  two  or  three  days  without  eating, 
especially  on  great  occasions,  such  as  when  they  were  pre- 
paring for  martyrdom.  There  were  many  who  passed 
whole  weeks  without  taking  any  thing,  and  even  ten  days  at 
a  time. 

Q.  What  is  the  effect  of  fasting  t 

A.  1st.  To  mortify  the  flesh  and  raise  the  spirit  to  God. 

2d.  To  subdue  the  passions. 

3d.  To  prevent  temptation^ 

Q.  What  is  the  virtue  of  fastiug  t 

A.  1st.  To  appease  the  anger  of  God.  Witness  that  of 
the  Nmivites.* 

2d.  To  draw  down  new  graces. 

3d.  To  merit  rewards. 

Q.  When  has  fasting  this  efficacy  ? 

A.  Principally  when  it  is  accompanied  by  prayer  and 
alms. 

Prayer  and  alms  are,  as  it  were,  the  two  wings  of  fasting, 
whereby  the  soul  rises  to  God. 

Fasting  is  still  more  efficacious  when  it  is  joined  with  re. 
treat,  silence,  withdrawal  from  all  pleasure,  (even  that  which 
is  permitted,)  meditation  and  pious  reading,  assiduous  attend' 
ance  at  church,  hearing  the  word  of  God,  and  assisting  at 
divine  service.  "  Let  us  be  moderate,"  says  St.  Ambrose, 
"  in  eating  and  drinking,  in  sleep,  conversation,  and  raillery, 
and  keep  a  vigilant  watch  over  ourselves."f 

Q.  How  long  was  the  custom  kept  up  of  eating  but  once  a  day  in 
Lent? 

A.  It  was  kept  up  for  twelve  hundred  years.  St.  Bernard, 
who  lived  in  the  twelfth  century,  testifies  that  in  his  time 
every  one,  without  distinction,  fasted  in  Lent  until  the  even- 
ing :  kings  and  princes,  clergy  and  laity,  nobles  and  com- 
moners, rich  and  poor,  j 

Q.  When  was  the  meal  advanced  to  three  o'clock  in  the  afternoon! 

A.  Not  till  the  thirteenth  century.  Those  who  were  not 
very  exact,  then  took  the  beginning  of  the  office,  which  was 
three  o'clock,  for  the  end,  which  was  the  evening. 


ill 


111, 


*  Jonas  iii. 


t  H71B.  du  Car. 


t  Berm.  in  cap.jejanil. 


'ii; 


iili 


S70 


DOCTRINAL   CATECHISM. 


Q.  Whut  greater  relaication  has  since  taken  placet 
A,  By  degrees  the  meal  has  been  advanced  to  noon. 
This  change  has  insensibly  taken  place  \?ithin  the  last  two 
centuries. 

Q.  What  has  been  added  to  this  mid-day  meal  t 

A.  The  collation. 

Q.  Does  the  Church  approve  of  these  changes  I 

A.  No  ;  but  she  tolerates  them. 

Q.  How,  then,  should  we  now  fast  ? 

A,  We  should  take  but  one  meal,  about  noon. 

Q.  Is  not  the  collation,  then,  a  meal  ? 

A.  No ;  it  is  but  a  slight  refreshment.  If  we  made  a  meal 
of  the  collation,  it  would  be  no  longer  a  fast,  because  the 
essence  of  the  fast  Is  the  making  but  one  meal. 

Q.  Who  are  dispensed  from  fasting  ? 

A.  1st.  Those  who  have  not  attained  the  age  of  twenty- 
one.  But  this  should  not  prevent  them  from  fasting  before 
that  time  some  days  of  the  week,  according  to  their  strength, 
by  the  advice  of  their  confessor.  2d.  Sick  people  and  in- 
valids; in  order  that  their  sickness  may  supply  the  place 
of  fasting,  they  should  bear  it  in  a  spirit  of  penance.  3d. 
Nurses  and  women  with  child  :  their  state  is  penance  enough 
for  them,  if  they  bear  it  in  that  spirit.  4th.  Those  who  from 
age,  or  other  infirmity,  are  unable  to  fast.  These  should 
supply  it  by  some  other  penance,  either  prayers,  alms, 
or  other  good  works.  5th.  Those  who  are  engaged  in 
any  laborious  work.  If  their  work  is  not  laborious  it  does 
not  excuse  them  from  fasting.  The  others  are  dispensed  by 
offering  their  labors  to  God,  and  bearing  them  in  a  peniten- 
tial spirit.  6th.  All  those,  in  general,  who  cannot  fast  or 
abstain  without  manifest  danger  to  their  health. 

We  must  beware  of  flattering  ourselves,  and  ought  to  try 
beforehand.  As  in  every  age  and  in  every  state  we  are 
sinners,  it  follows  that  if  we  do  not  penance  in  one  way  we 
must  do  it  in  another. 

Q.  Why  was  the  fast  of  Lent  instituted? 

A.  To  imitate  the  fast  of  Jesus  Christ,  and  to  prepare  us 
for  the  worthy  celebration  of  Easter. 

Q.  What  was  tlie  first  reason  for  the  institution  of  Lent  f 
A.  To  imitate  the  fast  of  Jesus  Christ. 


wm. 


OF   TBB   COMMANDMENTS   07   TUB   CHURCH. 


371 


■i  I 


EXAMPLE. 
Of  the  Fast  of  Jesos  Ohrlst—jSV.  Matt.  tL 

Q,  What  was  the  second  reason  I 

A.  To  prepare  us  for  celebrating  the  festival  of  Easter : 
that  first  and  greatest  of  Christian  festivals,  and  the  Paschal 
communion  which  the  faithful  are  all  bound  to  make  about 
that  time,  demand  a  great  and  solemn  preparation. 

Q.  Why  the  fast  of  the  Ember-day.,  ? 

A.  To  consecrate,  by  penyuce,  the  four  seasons  of  the 
year. 

Q.  Why  consecrate  by  penaace  the  four  seasons  of  the  year  ! 

A.  1st.  To  avert  the  chasUsement  due  to  our  sins.  2d. 
To  beg  of  God  to  pres(»rve  the  fruits  of  the  earth,  and  to 
thank  him  for  those  which  he  has  given  us.  3d.  To  obtain 
the  grace  to  make  a  good  use  of  them.  We  beseech  him  at 
the  same  time  to  give  to  his  Church  good  priests  and  good 
ministers  worthy  of  serving  him,  for  it  is  on  those  days  that 
the  ordinations  take  place.  The  entire  Church  is  then  in 
prayer  and  in  penance,  to  the  end  that  it  may  please  God 
to  send  good  laborers  for  his  vineyard.* 

Q.  Why  do  we  fast  on  the  vigils  of  festivals  ? 

A.  To  dispose  us  for  their  proper  celebration.  These  days 
have  received  the  name  of  vigils,  because  in  former  times 
the  nights  before  festivals  were  passed  without  sleeping,  and 
in  prayer,  in  the  churches.  There  are  some  vigils  which  are 
not  now  fast  days,  and  are  only  distinguished  by  the  office. 
The  church  has  retrenched  these  vigils  in  the  churches,  on 
account  of  the  abuses  to  which  they  gave  rise. 


us 


ARTICLE  VI. 

Q.  What  does  the  sixth  commandment  of  the  Church  oblige  us  to  do ! 

A.  To  abstain  from  flesh  meat  on  Fridays  and  Saturdays. 

Such  was  the  obligation  of  this  commandment  until  very 
recently,  but  within  a  few  years,  the  Church,  in  her  wisdom, 
has  seen  fit  to  allow  the  use  of  flesh  meat  on  Saturday. 

*  Bt  Lnke  z.  2. 


372 


DOCTRINAL    CATECHISM. 


,! 


Q.  From  what  are  we  to  abstaia  on  Fridays  I 
A.  From  the  use  of  flesh  meat. 

Q.  What  did  the  people  formerly  join  to  this  abstinence  ? 
A.  They  joined  fasting  ;  which  makes  us  feel  how  far  be- 
hind our  fathers  we  are  in  piety. 

Q.  Is  there  no  case  wherein  meat  may  be  used  on  those  days  f 
A.  Yes,  when  there  is  any  necessity,  or  when  there  is  per- 
mission for  it,  as  is  now  the  case  on  all  Saturdays.  JFor 
instance,  in  cases  of  sickness  or  infirmity ;  but  then  M'C 
must  obtain  a  dispensation  from  those  who  have  power  to 
give  it. 

Q.  "Why  did  the  Church  ordain  abstinence  on  Friday  and  Saturday  f 
A.  To  honor  by  penance  the  memory  of  the  death  and 
burial  of  Our  Lord. 

Q.  What  do  we  honor  by  the  abstinence  of  Fridays  ? 

A.  We  honor  the  memory  of  Our  Lord's  death.  We 
apply  our  minds  to  that  sacred  subject  on  that  day,  espe- 
cially from  noon  till  three  o'clock. 

Q.  What  do  we  honor  by  the  abstinence  of  Saturdays ! 

A.  We  honor  the  memory  of  Our  Lord's  sepulture. 
We  should  devote  a  little  time  on  that  day  to  consider  Our 
Lord  in  his  tomb. 

Q.  For  what  does  this  abstinence  serve  ? 
A.  1st.  It  serves  to  consecrate  each  week  by  penance. 
2d.  It  serves  to  prepare  us  for  the  due  observance  of  the 
Lord's  day. 


■♦♦» 


CHAPTEE    XV. 


OF    SIN. 

Q.  What  is  sin  ? 

A.  It  is  a  prevarication  against  the  law  of  God. 

Q.  What  is  a  prevarication? 

A.  It  is  a  dereliction  of  our  duty. 

Q.  Why  is  sin  a  prevaiication  against  the  law  of  God  ? 

A,  Because  he  who  violates  the  law  of  God  is  guilty  of 


OF    SIN. 


373 


be- 


lilty  of 


infidelity  toward  God.  He  deserts  his  Creator,  and  ranges 
himself  on  the  side  of  the  devil.  This  is,  without  doubt, 
both  infidelity  and  treason:  such  is  the  meaning  of  the  word 
prevarication. 

Q.  How  is  the  law  of  God  known  to  ua ! 

A.  By  the  commandments  which  God  has  given  us. 

Q.  How  do  we  distinguish  the  laws  of  Gkni  f 
A,  We  distinguish  three  of  them. 

Q.  What  are  those  laws  ? 

A.  The  law  of  nature,  the  written  law,  and  the  new  law. 

Q.  What  is  the  law  of  nature  ? 

A.  That  which  God  has  imprinted  in  the  soul  of  every 
man.  This  law  is  nothing  else  than  the  light  of  reason  and 
of  conscience. 

Q.  What  is  the  written  law  ? 

A.  That  which  God  gave  to  the  Israelites,  engraved  on  two 
tables  of  stone. 

This  law  contained  little  more  than  the  law  of  nature, 
and  was  published  on  the  day  of  Pentecost  on  Mount  Sinai, 
and  given  to  Moses. 

Q.  What  is  the  new  law  ? 

A.  That  which  God  has  given  to  Christians,  and  which  is 
contained  in  the  Gospel.  It  was  taught  by  Jesus  Christ, 
and  published  like  the  other,  on  the  day  of  Pentecost,  in 
Jerusalem. 

Q.  Why  has  God  given  his  law  to  men  ? 

A.  To  be  the  rule  of  their  actions.  Although  this  law 
has  been  given  in  different  ways  and  at  different  times,  it 
is  always  the  same  in  substance. 

Q.  When  are  our  actions  good  ? 

A.  When  they  are  conformable  to  the  law  of  God. 

Q.  Wl;en  are  our  actions  bad  f 

A.  When  they  are  contrary  to  the  law  of  God. 

To  worship  God,  to  respect  his  holy  name,  to  sanctify  the 
days  consecrated  to  his  honor,  to  honor  our  father  and 
mother,  are  good  actions,  because  they  are  conformable  to 
the  law  of  God,  who  says :  "I  am  the  Lord  thy  God,  thou 
shalt  have  no  other  gods  but  me,"  &c. 

To  fail  in  adoring  God,  in  respecting  his  holy  name,  in 

32 


m 


374 


DOCTRINAL    CATKCIIISM. 


sanctifying  the  days  consecrated  to  his  honor,  or  in  honoring 
our  f>.ther  and  mother,  are  bad  actions,  because  they  are 
contrary  to  the  law  of  God,  who  commands  us  to  do  those 
things. 

Q.  What  is  tbia  prevaricatioD  against  the  law  of  Qod  called! 

A,  It  is  called  sin. 

Q.  How  many  sorts  of  sia  are  they  I 

A.  There  are  two :  original  and  actual. 


ARTICLE  I. 


OF  OBIQINAL  8IK. 


Q.  What  is  original  sin  ? 

A.  It  is  the  sin  in  which  we  are  conceived  and  of  which 
Adam  has  rendered  us  guilty  by  his  disobedience. 

Q.  In  what  sin  are  we  conceived  ?  ! 

^.  In  original  sin. 

Q.  Are  all  men  conceived  in  this  sin  t 

A.  Yes,  with  the  exception  of  Our  Lord  and  the  Blessed 
Virgin ;  Our  Lord,  by  right,  and  the  Blessed  Virgin,  by 
privilege.  Our  Lord  could  not  possibly  contract  this  sin ; 
the  Blessed  Virgin  could,  and  would  really  have  contracted 
it,  had  not  God  by  his  grace  preserved  her  from  it.  The 
former  is  an  article  of  faith,  and  the  latter  is  only  the  pious 
and  respectful  belief  of  the  Church. 

Q.  What  sin  do  all  men  bring  with  them  into  the  world  ? 

A.  They  bring  original  sin.*  We  must,  however,  except 
St.  John  the  Baptist,  who  was  sanctified  in  his  mother's 
womb,  and  also  the  prophet  Jeremiah,  according  to  some 
authors. 

Q.  In  what  quality  ? 

A.  As  children  of  Adam. 

Q.  Who  has  rendered  us  guilty  of  this  sin ! 
A.  Adam,  our  first  father. 

Q.  How  did  he  render  us  guilty  of  it  ? 
A.  By  his  disobedience. 


Ik. 

I 


*  Pwom.  V.  12. 


or  •■IN.  875 

HISTORY. 
Di8obei11enc«  of  Adam.— (7tfn.  IIL 

Q.  Why  is  this  ein  called  original  f 

A.  1st.  Because  we  have  it  from  our  origin. 

2d.  Because  we  receive  it  from  Adam,  who  is  the  origin 

and  the  source  of  all  men.     When  the  source  is  empoisoned, 

all  the  streams  are  so  likewise. 

Q.  What  are  the  consequences  of  original  sin  t 

A.  They  are  ignorance,  concupiscence,  that  is  to  say,  the 
inclination  to  sin,  the  miseries  of  life,  and  the  necessity  of 
dying. 

Q.  What  is  ignorance  ? 

A.  It  is  the  want  of  light  and  of  knowledge.  If  Adam 
had  not  sinned,  we  should  come  into  the  world  with  a  mind 
fully  enlightened  and  adorned  with  much  knowledge. 

Q.  What  is  concupiscence ! 

A.  It  is  the  inclination  to  sin.  If  Adam  had  not  sinned, 
our  flesh  would  have  been  subject  to  our  spirit,  and  our 
spirit  to  God,  consequently  with  pure  inclinations  for 
virtue. 

Q,  What  are  the  miseries  of  life  ? 

A.  All  that  we  have  to  suffer  from  the  cradle  to  the  grave, 
whether  in  mind  or  in  body.  If  Adam  had  not  sinned,  we 
should  have  had  none  of  these  sufferings. 

Q.  What  is  the  necessity  of  dying  ? 

A.  It  is  the  obligation  under  which  all  men  are  of  losing 
life.  If  Adam  had  not  sinned,  we  should  have  gone  to  hea- 
ven without  dying ;  but  because  of  sin  we  cannot  enter  there 
without  passing  through  death. 

There  is  no  man  who  is  not  cither  dead,  or  to  die. 
Henoch  and  Elias  are  not  dead,  but  they  shall  die. 

Q.  Why  do  these  consequences  of  original  sin  remain  after  it  is 
effaced  ? 

A.  In  order  to  exercise  our  virtue.  Ignorance,  to  render 
us  docile  and  laborious ;  concupiscence,  to  render  us  vigi- 
lant  and  attentive  ;  the  miseries  of  life,  to  make  us  patient 
and  submissive  ;  the  necessity  of  dying,  to  make  us  humble 
and  detached  from  the  world. 


876 


DOCTRINAL    CATECUI8M. 


l! 


\lm 


ARTICLE    II. 

OF  ACTUAL  BIN. 

Q.  What  is  actual  sin  t 

A.  It  is  the  sin  which  we  voluntarily  commit,  afler  having 
attained  the  age  of  discretion. 

Q.  What  sin  ia  that  which  we  voluntarily  commit  t 
A,  It  is  actual  sin. 

Q.  Why  is  it  called  acttial  f 

A.  Because  we  commit  it  by  an  act  of  our  own  will. 
Without  this  act  of  our  own  will  there  is  no  actual  sin,  and 
this  act  is  nothing  else  but  the  consent  which  we  freely  give 
to  sin. 

It  is  also  in  order  to  distinguish  it  from  original  sin, 
which  we  indeed  hold  from  Adam,  but  do  not  commit  by 
our  own  will. 

Q.  When  do  we  commit  actual  sin ! 

A.  From  the  time  we  have  attained  the  use  of  reason. 

Q.  When  have  we  attained  that  use  ? 

A.  When  we  know  how  to  discern  good  from  evil.  That 
discernment  is  usually  fixed  at  seven  years ;  but  in  some 
children  it  is  earlier,  and  in  others  later. 

Q.  In  how  many  ways  is  actual  sin  committed  9 

A.  In  four  ways,  namely :  by  thought,  word,  deed,  and 
omission.  By  thought,  when,  for  instance,  we  voluntarily 
think  of  the  means  of  taking  revenge ;  by  word,  when  we 
go  from  those  thoughts  to  threats  and  abusive  language  ; 
by  deed,  when  we  proceed  to  put  those  threats  into  exe- 
cution ;  by  omission,  when  we  can  and  should  arrest  ven- 
geance, yet  do  it  not ;  and  so  on  with  other  sins. 

Q.  How  many  sorts  of  actual  sin  ? 

A.  There  are  two :  mortal  and  venial. 


§  I. —  0/ Mortal  Sin, 

Q.  What  is  mortal  sin  ? 

A.  It  is  a  sin  which  deprives  us  of  the  grace  of  God,  and 
renders  us  worthy  of  eternal  damnation. 
Q.  What  haim  does  mortal  sin  do  the  soul  ? 
A.  It  deprives  it  of  the  grace  of  God.      The  loss  of  a 


OF   BIN. 


377 


rod,  and 


kingdom,  and  even  of  the  entire  world,  would  not  be  so 
great.  Queen  Blanche  said  to  Si.  Louis  :  "  You  know,  my 
son,  how  tenderly  I  love  you,  and  more  than  any  thing  else 
in  this  world ;  nevertheless,  I  would  rather  a  thousand 
times  see  you  dead,  than  to  know  you  guilty  of  one  mortal 
sin." 

Q.  What  injury  docs  mortal  sin  do  to  Jesus  Christ  t 
A.  It  crucifies  him  again  to  ourselves.*  Consider  what  a 
sin  it  is  to  crucify  Jesus  again  in  our  heart,  now  that  he  is 
immortal,  and  that  wo  know  him  as  our  G(.d  and  our  Sa- 
viour. When  the  Jews  crucified  him,  he  was  mortal,  and 
they  knew  him  not ;  hence  it  was  that  he  asked  pardon  for 
them  of  his  Father. 

Q.  What  injury  does  mortal  sin  do  to  the  Holy  Ghost ! 

A.  It  expels  him  from  our  soul.  In  his  place,  the  devils 
take  possession  of  it;  thus  our  soul,  which  was  the  temple 
of  the  Holy  Ghost  by  grace,  becomes,  by  sin,  the  abode  of 
demons. 

Q.  Why  is  this  sin  called  mortal  ? 

A.  Because  it  gives  death  to  the  soul. 

By  depriving  it  of  grace,  which  is  its  supernatural  life. 
As  for  its  natural  life,  which  consists  in  its  ordinary  opera- 
tions, it  preserves  it  always,  being  immortal  in  its  nature. 

Q.  When  is  it,  then,  that  our  soul  ia  dead ! 

A.  When  it  has  lost  grace. 

Q.  Wliat  grace  does  it  lose  I 

A.  That  which  sanctifies  the  soul,  and  renders  it  agreeable 
in  the  eyes  of  God.  That  soul,  which  God  took  pleasure  in 
contemplating  because  it  was  his  own  image,  he  no  longer 
beholds  but  with  horror,  because  it  is  become  the  likeness 
of  the  devil. 

Q.  How  do  the  angels  regard  that  soul ! 

A.  They  regard  it  with  sorrow,  seeing  it  despoiled  of 
the  robe  of  innocence  and  covered  with  wounds. 

Q.  How  do  the  devils  regard  it  ? 

A.  They  regard  it  with  joy,  because  of  its  likeness  to 
themselves,  and  that  they  hope  to  make  it  their  prey.     Con- 


•ij 


of  a 


*  Heb.  vl.  6. 
32* 


378 


DOCTRINAL   CATEOfllSlf. 


; 


sider  what  it  is  to  afflict  the  angels  and  make  the  deviU 
rejoice.  ,  < 

Q.  Of  what  doea  mortal  sin  render  us  worthy  t        •».'•.  *i 
A.  It  renders  us  worthy  of  eternal  damnation. 


.../' 


Q.  In  what  does  eternal  damnation  consist  t 
A.  It  consists  in  never  seeing  God  and  burning  for  all 
eternity. 

Q.  How  many  mortal  sius  are  required  to  render  us  worthy  of  eter* 
nal  damnation  ? 

A.  It  requires  but  one.  Should  we  have  lived  our 
whole  life  as  a  saint,  yet  die  with  one  mortal  sin  on  our 
sou],  we  should  be  eternally  damned  for  that  one  sin. 

Q.  When  is  a  sin  mortal  ? 

A.  When  the  matter  of  it  is  considerable,  and  that  it  is 
committed  with  perfect  consent. 

Q.  When  is  the  matter  of  a  sin  considerable  t        "  '<  )      :)< 

A.  When  the  sin  is  grievous  in  itself.  ' 

To  blaspheme  the  holy  name  of  God,  to  strike  one's 

father  or  mother,  to  kill  in  any  way;  these  are  mortal 

sins,  because  they  are  grievous  in  themselves ;  and  so  it  is 

with  the  others.  ...  <, 

Q.  Is  it  enough  for  the  matter  to  be  considerable,  in  order  to  consti- 
tute a  mortal  sin? 

A.  No ;  it  must  also  be  committed  with  perfect  consent. 

Q.  When  is  the  consent  perfect  f 

A.  When  the  will  is  fully  determined.      • 

A  person  knows,  for  instance,  that  it  is  wrong  to  commit 
murder,  and  is  free  to  refrain  from  doing  it ;  nevertheless, 
he  "leliberately  determines  to  do  it.  This  is  a  mortal  sin 
worthy  of  eternal  damnation,  because  it  is  not  only  that  the 
sin  is  grievous  in  itself,  but  that  the  consent  is  perfect.  If 
the  consent  were  imperfect,  it  would  not  be  a  mortal  sin. 
If  there  were  no  consent,  then  there  would  be  no  sin,  as  if  a 
man  killed  another  under  the  influence  of  madness,  in  a  ht 
of  delirium,  or  while  asleep. 


" 


or   BIN. 


879 


levils 


j- 


•f'.  • ' 


or 


all 


of  eter- 

a   our 
on  our 


at  it  18 

■  V 

.  i  .' 

'-.t  »' 

e  one's 
mortal 
so  it  is 

to  consti- 
Qonsent. 


commit 
rtheless, 
)rtal  sin 
that  the 
feet.  If 
»rtal  sin. 
n,  as  if  a 
3,  in  a  fit 


•;,iff^<j»~;  j| 


§2.-0/  Venial  Sin. 

Q.  What  it  venial  sin  t 

A,  It  is  a  sin  which  weakens  grace  within  us,  although  it 
does  not  deprive  us  of  it,  and  renders  us  worthy  of  temporal 
punishment. 

Q.  Does  venial  sin  deprive  us  of  grace  t 

A.  No,  but  it  weakens  it.  When  grace  is  weakened  we 
are  not  sufficiently  strong  to  resist  temptation. 

Q,  Does  venial  sin  crucify  Christ  in  our  hearts  t 

A.  No ;  but  it  gives  him  many  wounds. 

Could  they  love  Jesus  who  would  say :  I  should  be  sorry 
to  put  him  to  death,  but  I  do  not  fear  to  cover  him  with 
wounds.  Yet  this  is  just  what  those  persons  say  by  their 
actions  who  commit  venial  sins  without  any  scruple. 

V- 

Q.  Does  venial  sin  also  expel  the  Holy  Ghost  from  our  soul  ? 

A.  No,  but  it  grieves  and  afflicts  him.* 

Could  that  child  love  his  father,  who  would  say :  I  do 
not  care  how  much  I  grieve  and  afflict  my  father,  so  long  as 
1  do  not  kill  him. 

Yet  such  is  the  tacit  language  of  those  who  do  not  care 
though  they  grieve  the  Holy  Ghost  by  a  multitude  of  venial 
sins. 

Q.  Why  is  this  sin  called  venial  f  — 

A.  Because  it  is  more  easy  to  obtain  forgiveness  for  it 
than  for  mortal  sin. 

Q.  And  why  is  it  more  easy  to  obtain  forgiveness  of  it? 

A.  Because  venial  sin  is  oflen  the  effect  of  pure  weakness 
and  of  pure  frailty. 

As  for  those  who  deliberately  commit  it,  there  is  reason 
to  apprehend  that  they  do  not  so  easily  obtain  forgiveness, 
because  their  will  has  a  greater  share  in  the  commission  of 
the  sin  than  either  weakness  or  frailty. 

Q.  Of  what  punishment  does  venial  sin  render  us  worthy  f 
A.  It  renders  us  worthy  of  temporal  punishment. 

Q.  What  do  you  mean  by  temporal  punishment  ? 

A.  I  mean  punishment  which  lasts  but  for  a  time. 


*  Kphee.  iv.  80. 


380 


DOCTRINAL   CATECHISM. 


To  distinguish  it  from  eternal  punishment,  \vhioh  lasts  for 
ever,  and  never  has  an  end. 

Q.  Where  do  we  undergo  this  temporal  punishment  t 

A.  We  undergo  it  either  in  this  life  or  the  other. 

In  this  life,  by  the  various  afflictions  with  which  God  pun- 
ishes us  if  we  do  not  take  care  to  punish  ourselves. 

In  the  other,  by  the  rigorous  pains  of  purgatory,  of  which 
those  '>f  this  life,  even  the  most  terrible,  are  but  a  faint 
image,  according  to  the  opinion  of  the  holy  Fathers. 

Q.  When  is  a  sin  venial  ? 

A.  When  its  matter  is  trivial,  or  when  the  consent  is  im- 
perfect, even  although  the  matter  be  considerable. 

Q.  When  is  the  matter  of  a  sin  tiivial  ? 

A.  When  the  sin  is  not  grievous  in  itself  For  instance, 
some  passing  distractions,  some  idle  words,  the  loss  of  a  lit- 
tle time,  a  little  unwillingness  to  obey,  &;c.  These  are  venial 
sins,  because  they  are  not  grievous  in  themselves.  We  say 
in  themselves,  because  with  regard  to  God  the  smallest  sin 
is  always  of  consequence,  and  should  never  be  neglected, 

Q.  When  is  the  consent  imperfect  ? 

A.  When  the  will  is  not  fully  determined.  This  want  of 
full  and  free  consent  makes  the  sin  less  grievous,  although 
the  mattei'  be  considerable,  that  is  to  say,  although  the  sin 
be  grievous  in  itself. 


-^*¥- 


CHAPTER    XVI. 


ON  THE  STATE  OF  MAN  AFTER  HIS  DEATH. 


Q.  What  becomes  of  man  after  his  death  ? 

A.  His  soul,  which  is  immortal,  appears  before  God  to 
render  to  him  an  account  of  its  actions,  and  the  body  moul- 
ders into  dust  while  awaiting  the  resurrection  on  the  day  of 
the  general  judgment. 

Q.  Of  what  is  man  composed? 

A.  He  is  composed  of  a  body  and  a  soul. 


ON 


THE   BTATX   OF   MAN 

« 


AFTER    HIS    DEATH. 


381 


Remember  what  the  first  man  was  composed  of;  all  men 
are  composed  of  the  same  materials.      .... 

Q.  What  happens  when  man  dies  f 

A.  His  soul  separates  from  his  body. 

Q.  Does  the  soul  die  with  the  body  ? 
A.  No ;  only  the  body. 

Q.  Why  does  not  the  soul  also  die  ? 
A.  Because  it  is  immortal. 

Q.  What  does  immortal  mean  f 

A.  It  means  what  cannot  die.  God  could  indeed  annihi- 
late it  if  he  wished ;  but  it  could  not  die  by  itself  nor  by  any 
other  creature. 

Q.  What  becomes  of  the  soul  when  it  leaves  the  body  ? 

A,  It  appears  alone  before  God.  What  surprise,  and  at 
the  same  time  what  dismay,  for  a  soul  which  is  not  in  friend- 
ship with  God  ! 

Q.  Why  does  it  appear  before  God  f 

A.  To  render  to  him  an  account  of  its  actions. 

Of  the  actions  of  youth,  of  maturity,  and  of  old  age ;  the 
acts  of  soul  and  body,  of  the  mind,  the  will,  the  eyes,  the 
tongue,  the  ears,  &c. 

Q.  Does  the  soul  only  render  an  account  of  its  bad  actions  t 

A.  It  has  also  to  render  an  account  of  its  good  actions. 

Q.  Why  does  Ood  also  examine  the  good  actions  ? 

A,  To  see  whether  they  are  well  done,  with  regard  to  time, 
place,  circumstance,  and  motive.  It  is  not  enough  to  do  good 
actions,  they  must  also  be  done  well. 

Q.  What  becomes  of  the  body  after  the  soul  is  separated  from  it  t 
A.  It  corrupts  and  moulders  away. 

Q.  What  does  that  mean  ? 

A.  That  it  returns  into  dust.  This  is  what  becomes  of 
all  bodies  after  death ;  those  of  the  rich  and  powerful  as 
well  as  those  of  the  poor  and  abject. 

Q.  How  long  will  the  body  remain  in  that  state! 

A.  Till  it  rises  again. 

Q.  When  will  it  rise  again  f 

A.  On  the  day  of  the  general  judgment. 

Q.  When  will  that  day  come  f 
A.  At  the  end  of  the  world. 


li 


382 


DOCTRINAL    CATUCHISM. 


i!  H 
I   1 


This  is  the  rea- 


Q.  What  is  the  general  judgmcDt  ? 
A.  Thut  wherein  all  men  shall  be  judged, 
son  why  it  is  called  general. 

Q.  Is  there  no  other  judgment  before  that  f 

A.  Yes,  there  is  the  particular  judgment.  < 

Q.  What  is  the  particular  judgment  ? 

A.  That  which  follows  the  death  of  each  person.  It  is 
called  particular,  because  it  is  the  judgment  of  one  single 
soul.  The  particular  judgment  is  the  first,  and  the  geiicrj*! 
judgment  is  the  seco.id  and  last,  because  after  that  there 
shall  be  no  other. 

Q.  Will  the  general  judgment  be  different  from  the  particular 
judgment  ? 

A.  No ;  it  will  be  substantially  the  same.  The  only  dif- 
ference is  that  the  latter  passes  between  God  and  the  soul, 
while  the  former  shall  take  place  in  presence  of  the  angels 
and  all  mankind.  \ 

Q.  If  that  be  so,  why,  thta,  will  God  pronou:)ce  a  second  judg- 
ment? 

A.  1st.  To  make  known  to  all  men  the  equity  of  his  judg- 
ments. In  this  life  men  are  sometimes  so  blind  as  to  think 
that  God  is  too  severe  towards  the  just,  and  too  lenient  to- 
wards the  wicked  ;  but  at  the  general  judgment  God  will 
show  that  he  has  neither  been  too  severe  nor  too  lenient,  but 
just  and  equitable  towards  all. 

2d.  To  manifest  the  innocence  of  the  good  and  the  malice 
of  the  wicked.  Now  all  conceal  their  actions ;  the  good 
through  humility,  and  the  wicked  through  pride.  What 
glory  then  for  the  good,  when  Jesus  Christ  shall  manifest 
all  their  good  works  ;  and  what  confusion  for  the  wicked, 
when  Jesus  Christ  shall  reveal  all  their  malice  ! 

3d.  To  make  more  conspicuous  the  reward  of  the  good 
and  the  punishment  of  the  wicked.  What  joy  and  consola- 
tion for  the  good  when  they  shall  hear  those  words  from  the 
mouth  of  Jesus  Christ :  Come,  ye  blessed  of  my  Father.  On 
the  other  hand,  what  misery  and  despair  for  the  wicked 
when  they  shall  hear  :  Go,  ye  cui'sed,  into  everlasting  fire ! 

Q.  What  reward  does  God  promise  to  the  just  ?        \ 
A.  Eternal  glory  for  soul  and  body. 


T 


judg- 


ON    THE    STATE    OF    MAN    AFTER   HIS    DEATH. 

Q.  Whom  do  you  mean  by  the  just  I 

A.  I  mean  those  who  are  in  the  state  of  grace. 


383 


Q.  To  -whom  of  the  just  does  God  promise  the  eternal  rewards! 

A.  To  those  who  persevere  to  the  end.  It  is  not  enough 
to  begin  well,  we  must  also  end  well ;  and  this  grace  we 
should  never  cease  to  beg  of  God  all  the  days  of  our  life. 

Q.  Why  does  God  reward  both  the  soul  and  body  of  the  just  ? 

A.  Because  both  have  part  in  their  good  works.  The  soul 
has  part,  because  that  it  is  she  who,  aided  and  sustained  by 
grace,  commands  them. 

The  body  has  also  part,  because  it  is  she  who  executes 
them  with  the  soul. 

For  instance,  it  is  the  soul  who,  aided  and  sustained  by 
grace,  conceives  the  thought  of  praying,  ftisting,  or  giving 
alms ;  and  it  is  the  body  who,  with  her,  prays,  fasts,  or  gives 
alms ;  and  so  with  other  good  works. 

Q.  Why  does  God  reward  the  soul  of  the  just  before  the  body  ? 

A.  1st.  Because  he  soul  is  more  worthy  than  the  body. 
It  is  the  soul  which  *s  the  image  of  God,  while  the  body  is 
but  dust  in  its  origin  and  in  its  end. 

2d.  Because  it  has  n-  -^re  part  in  the  good  works  than  the 
body.  It  is  she  who  commands  them,  while  the  body  does 
but  execute  and  obey. 

Q.  With  -what  glory  will  God  reward  the  aoul  and  body  of  the 
just? 

A.  He  will  reward  them  with  an  eternal  glory. 

Q.  What  is  meant  by  eternal  ? 

A.  Glory  which  shall  last  fcr  ever,  and  never  have  an  end. 

Q.  What  is  the  glory  of  the  soul  ? 

A.  To  see  God  as  he  is,  to  love  him,  to  praise  him  and 
possess  him  for  ever  in  the  kingdom  of  heaven. 

Q.  How  do  the  just  see  God  in  heaven  ? 

A.  They  see  him  as  he  is,  clearly  and  openly,  without 
mystery,  without  a  veil,  and  without  a  cloud. 

Q.  How  do  they  love  him  ? 

A.  They  love  him  perfectly,  without  reserve  and  without 
tepidity,  but  solely  and  undividedly  and  in  an  eternal  trans- 
port of  love. 


iA 


884 


DOCTRINAL   CATECHISM. 


!^ 


Q.  How  do  they  praise  bim  f 

A.  The)  praise  him  with  incredible  fervor. 

Without  distraction  and  without  interruption. 

Q,  How  do  they  possess  him  ? 

A,  1st.  They  possess  him  in  glory.  It  is  no  longer  by 
grace  alone,  which  merely  placed  God  in  their  hearts,  but 
did  not  show  him  openly  to  them.  There  they  behold  him 
in  all  the  splendor  of  his  divinity  and  of  his  infinite  perfec- 
tions. 2d.  They  possess  him  with  the  assurance  of  never 
being  a  moment  separated  from  him  throughout  all  eternity. 
Not  as  they  possess  him  here  below,  with  the  sad  apprehen- 
sion of  losing  him  at^any  moment ;  but  with  a  full  and  entire 
certitude  of  possessing  him  for  ever. 

Q.  Where  shall  the  just  possess  Ood  in  this  manner  ? 

A,  In  the  kingdom  of  Heaven.  How  desirable  is  that 
kingdom,  and  what  should  we  not  do  in  order  to  attain  it ! 

Q.  Do  all  the  just  see  God  immediately  after  their  death  ? 

A.  No ;  none  but  those  who,  either  by  baptismal  grace, 
by  martyrdom,  or  by  perfect  penance,  are  freed  from  all 
the  temporal  punishment  due  to  sin. 

Q.  What  punishment  is  due  to  sin ! 

A.  Both  eternal  and  temporal  punishment. 

Q.  To  what  sin  is  eternal  punishment  due  ? 
A.  To  mortal  sin. 

Q.  To  what  sin  is  tempond  punishment  due ! 
A.  To  venial  sin. 

Q.  Into  what  punishment  is  the  eternal  punishment  due  to  mortal  sin 
usually  converted  by  the  sacrament  of  Penance  ? 
A.  Into  temporal  punishment. 

Q.  Can  the  just  see  God  before  they  have  undergone  all  the  tempo- 
ltd  punishment  due  to  their  sins  ? 

A,  No  ;  they  must  first  expiate  all  their  sins. 

Q.  Who  are  they,  then,  that  see  God  immediately  afier  their  deatlis ! 

A.  1st.  Those  who  die  in  a  state  of  baptismal  innocence, 
such  as  baptized  children  who  die  before  the  age  of  reason, 
or  even  adults  who  die  immediately  after  baptism.  2d.  Those 
who  suffer  martyrdom.  Refer  to  the  martyrdom  of  St. 
Stephen,  who  saw  the  heavens  opened  to  receive  him.*  3d. 
Those  who  die  after  perfect  penance. 

♦  Acts  vlL  86. 


ON    THE    STATE    OF    MAN    AFTER    HIS   DEATH. 


885 


tempo- 


deatlw? 

ocence, 

reason, 

Those 

of  St. 

*    3d. 


Such  as  St.  Paul  the  hermit^  whose  soul  was  seen  by  St. 
Anthony  ascending  into  heaven,  as  white  as  snow,  amongst 
troops  of  angels  and  amid  the  choirs  of  prophets  and 
apostles.*  The  same  is  related  of  St.  Scholastica  and  several 
others. 

Q.  What  is  the  state  of  those  "who  have  not  cleared  off  the  punishment 
due  to  their  sins  t 

A.  They  finish  the  expiation  of  their  sins  by  the  pains  of 

purgatory,  before  they  enjoy  the  vision  of  God. 

Q.  Why  do  you  say  that  they  finish  the  expiation  of  their  sins  ? 

A.  To  show  that  they  have  commenced  to  expiate  them  in 
this  life.  Those  who  have  not  commenced  in  this  life  re- 
serve to  themselves  many  and  great  sufferings  in  the  next. 

Q.  What  is  the  meaning  of  the  word  expiate  ? 

A.  It  means  to  satisfy,  or  make  satisfaction  for  a  fault. 

Q.  What  sins  are  expiated  in  the  other  life  ! 

A.  1st.  Venial  sins ;  2d,  mortal  sins  which  have  been  al- 
ready forgiven.  Forgiven  as  to  the  offence  and  the  eternal 
punishment.  If  they  were  not  forgiven,  they  would  be 
punished  by  the  everlasting  pains  of  hell. 

Q,  How  do  the  just  finish  the  expiation  of  their  sins  in  the  other  life  f 
A.  By  the  pains  of  purgatory. 

Q.  In  what  do  those  pains  consist? 

A.  1st.  In  being  deprived  for  a  time  of  the  vision  of 
God. 

2d.  In  suffering  the  rigor  of  fire. 

Q.  What  do  they  afterwards  enjoy  ? 

A.  They  enjoy  the  vision  of  God. 

Who  can  describe  their  joy  and  contentment  afler  having 
undergone  such  fearful  torments !  For  us,  if  we  would  not 
be  delayed  on  our  way  to  that  blessed  enjoyment,  let  us 
carefully  avoid  all  sin,  even  that  which  appears  trifling  ;  and 
if,  notwithstanding  our  vigilance,  we  fall  into  sin,  which  is 
almost  inevitable,  considering  our  weakness,  let  us  take 
care  to  punish  ourselves  for  it  immediately,  so  as  not  to  let 
our  debts  accumulate. 

Q.  Can  we  relieve  the  suffering  souls  in  purgatory  f 

A.  Yes,  we  can  relieve  them  by  our  prayers,  fasting,  and 


•I ' 


*  Ep.  B.  Jor.  lib.  iii. ;  £p.  1. 

3.'J 


386 


DOCTRINAL   0ATBCIII8M. 


i 


!i 


!■,  I 


'i* 


alms,  and  especially  by  the  sacrifice  of  the  Body  and  Blood 
of  Christ,  as  the  Church  has  always  observed  it. 

Q.  Why  do  you  say  that  we  can  relieve  them  I  . 

A.  Because  we  can  satisfy  God  for  them. 

Just  as  we  can  release  persons  who  are  imprisoned  for 
debt  by  paying  what  they  owe,  so  can  we  relieve  those  who 
are  in  purgatory  by  satisfying  for  them. 

Q.  How  can  we  satisfy  Qod  for  them  t 

A.  By  prayer,  fasting,  and  alms,  and  especially  by  the 
holv  sacrifice  of  the  Mass. 

Q.  What  security  have  we  for  this  holy  practice  f 
A.  We  have  the  constant  practice  of  the  Church.  Having 
such  a  security  we  need  never  fear  to  be  deceived. 

Q.  What  must  we  do  in  order  to  render  this  relief  efficacious  ? 

A.  We  must  put  ourselves  in  a  good  state. 

If  we  are  not  pleasing  to  God,  how  can  we  appease  him ! 

Q.  What  should  we  also  do  in  order  to  excite  ourselves  to  relieve 
them  quickly  t 

A.  We  should  let  our  minds  be  penetrated  with  the  great- 
ness of  their  sufferings. 

Ah!  if  a  person  whom  we  loved  were  to  fall  into  a  fiery 
furnace,  and  that  we  could  draw  him  out  by  our  prayers, 
fasting,  alms-deeds,  and  the  offering  of  the  Holy  Sacrifice, 
we  would  not  fail  to  relieve  him.  Let  us  then  do  for  the 
soul  what  we  would  willingly  do  for  the  body,  and  let  us 
remember  that  all  the  fires  of  this  world  are  neither  so 
strong  nor  so  piercing  as  that  of  purgatory. 

St.  Monica,  being  at  the  point  of  death,  said  to  her  chil- 
dren :  Give  yourselves  no  trouble  about  this  poor  body  ; 
bury  it  wherever  you  choose ;  the  only  thing  I  ask  of  you 
is  to  remember  me  at  the  altar  of  the  Lord,  wheresoever 
you  may  be."* 

Q.  What  glory  does  God  prepai'e  for  the  body  f 
A.  Immortality,  impassibility,  and  the  other  glorious  qual- 
ities wherewith  it  shall  be  clothed  on  rising  from  the  dead. 

Q.  What  is  the  condition  of  the  body  clothed  with  immortality  t 
A.  It  is  no  longer  subject  to  death. 


*  ConC  lib.  i.  chap.  zt. 


~ 


ON   TUK   STATE    OF   MAN    AFTER   HIS   DXATU. 


387 


the 


The  body  of  the  wicked  shall  also  have  immortality  ;  but 
that  immortality  will  be  worse  than  death  itself,  for  death 
would  be  infinitely  preferable  to  it. 

Q.  What  is  the  condition  of  the  body  clothed  with  impuMiblity  t 
A.  It  is  no  longer  subject  to  any  suffering  : 
Neither  sickness,  nor  infirmity,  nor  cold,  nor  heat,  nor 
hunger,  nor  thirst,  nor  any  other  inconvenience. 

Q.  What  are  the  other  glorious  qualities  t 
A.  Clearness,  subtility,  and  agility. 

Q.  Can  you  explain  those  three  qualities  ? 

A.  1st.  By  clearness,  the  body  will  be  brilliant  as  the 
sun.  Some,  nevertheless,  will  be  more  brilliant  than  others : 
For,  says  St.  Paul,  star  differeth  from  star  in  glory :  so  also 
is  the  resurrection  of  the  dead.*  2d.  By  subtility,  it  will 
pass  through  even  the  hardest  bodies  without  injury  or  being 
injured.  3d.  By  agility,  it  will  transport  itself  in  a  moment 
from  one  place  to  another  with  the  swiflness  of  the  eagle  : 
all  these  qualities  are  directly  opposite  to  those  of  our 
bodies  here  below,  which  are  iflortality,  passibility,  obscur- 
ity, coarseness,  and  heaviness. 

Q.  Are  all  those  glorious  qualities  found  in  Jesus  Christ  f 
A.  Yes;  we  see  immortality  and  impassibility  in  his  res- 
urrection, clearness  in  his  transfiguration,  subtility  in  his 
going  forth  from  the  tomb,  and  his  entering  into  the  supper- 
room,  both  being  closed  ;  and  agility  in  his  ascension. 

Q.  When  shall  the  bodies  of  the  just  be  clothed  with  these  glorious 
qualities  ? 

A.  In  rising  from  the  dead.  How  ardently  we  should 
long  for  that  happy  moment ! 

Q.  What  is  the  punishment  of  the  wicked  ? 
A.  There  are  two  sorts  of  punishment  for  the  wicked  who 
die  in  mortal  sin,  that  of  the  soul  and  that  of  the  body. 

Q.  Why  does  God  punish  both  the  soul  and  body  of  the  wicked  ? 

A.  Because  both  are  sharers  in  their  bad  actions.  The 
soul  is  a  sharer,  because  it  commands  them ;  the  body  is  a 
sharer,  because  it  executes  them  with  the  soul.  For  exam- 
ple, it  is  the  soul  that  forms  the  design  of  robbing,  killing, 

•  1  Cor.  XT.  41. 


m 


388 


DOCTRINAL   CATECHISM. 


i 
If ' 


III 


1 


lying,  and  it  is  the  body  that,  with  the  soul,  robs,  kills,  lies, 
and  so  with  other  bad  actions. 

Q.  Why  does  God  punish  the  soul  of  the  \7icked  before  the  body  f 
A.  Because  the  soul  is  more  criminal.     It  is  she  who 
commands  the  evil,  and  the  body  only  obeys  the  orders. 

Q.  What  is  the  punishment  of  their  soul  t 

A.  It  is  that  as  soon  as  it  is  separated  from  the  body,  it 
is  for  ever  deprived  of  seeing  God,  and  tormented  in  the 
fire  of  hell. 

Q.  What  is  the  first  punishment  of  the  damned  soul  ? 

A.  It  is  being  for  ever  deprived  of  seeing  God.  To  com- 
prehend this  punishment,  it  would  be  necessary  to  know 
clearly  the  happiness  of  seeing  God,  and  then  we  should 
understand  the  misery  of  being  for  ever  deprived  of  that 
glorious  vision. 

Q.  What  is  the  pccond  punishment  of  the  damned  soul  f 
A.  It  is  being  tormented  in  the  fire  of  hell.     This  punish, 
ment  is  infinitely  beyond  all  that  we  can  imagine.    Though 
we  cannot  comprehend  it,  let  us  take  good  care  to  believe 
it  firmly,  for  it  is  declared  to  us  by  Jesus  Christ  himself. 

EXAMPLE. 
Of  the  rich  glutton.— >S^.  Ltik«  xrl  19. 

Q.  What  is  the  punishment  of  their  body  ^ 

A.  It  shall  barn  eternally  after  the  resurrection.  In  this 
life,  the  torment  of  fire  is  justly  regarded  as  the  greatest  of 
all  torments  ;  yet  that  torment  lasts  but  foi*  a  moment,  and 
the  fire  of  this  world  is  not  to  be  compared  to  the  fire  of 
hell.  Eternally,  and  without  relaxation,  the  bodies  of  the 
damned  shall  be  burned  by  a  fire  kindled  by  the  breath  of 
the  wrath  of  God  Almighty,  which  will  penetrate  even  to  their 
soul.  Let  us  think  of  this,  and  think  of  it  seriously.  For 
one  single  mortal  sin,  often  committed  in  a  moment,  the 
wretched  soul  falls  into  this  everlasting  fire. 


"^m 


ON   THE   81011   OF   THK   CROSS. 


389 


CHAPTER   XVII. 


ON     THE     SIGN     OF     THE     CROSS. 

Q.  How  do  we  make  the  sign  of  the  croes  t 

A.  By  placing  the  right  hand  on  the  forehead,  then  on  the 
breast,  then  on  the  left  shoulder,  and  then  on  the  right,  say- 
ing :  In  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Gho3t. 

-    Q.  Of  what  mysteries  does  the  sign  of  the  cross  remind  us  f 

A.  It  reminds  us  of  the  mystery  of  the  Most  Holy  Trinity 
and  the  mystery  of  the  Redemption. 

Q.  How  does  it  remind  us  of  the  mysteiy  of  the  Most  Holy  Trinity  I 
A.  By  the  words :  In  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost. 

Q.  How  does  it  remind  us  of  the  mystery  of  the  Redemption  t 

A.  By  the  cross  which  we  form  upon  ourselves.  It  also 
reminds  us  of  the  mystery  of  the  Incarnation,  since  that  of 
the  Redemption  is  the  sequel  thereof. 

Q.  Why  do  we  make  it ! 

A.  To  ask  the  blessing  and  assistance  of  God  through  the 
merits  of  Christ's  Redemption. 

Q.  What  do  we  ask  by  making  the  sign  of  the  cross  t 
A.  We  ask  the  blessing  and  assistance  of  God. 

;    Q.  By  what  words  do  we  ask  that  blessing  and  assistance  ? 

A.  By  these  words :  In  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost.  It  is  an  abridged  prayer 
whereby  we  ask  of  God  his  blessing  and  assistance. 

Q.  Through  what  merits  do  we  ask  them  ? 

A.  Through  the  merits  of  Christ's  Redemption. 

Q.  How  do  we  show  our  confidence  in  the  merits  of  Christ's  Re- 
demption ? 

A.  By  the  cross  which  we  form  upon  ourselves.  It  is 
because  of  the  virtue  of  the  sign  of  the  cross  that  the  Church 
makes  use  of  it  in  all  her  prayers  and  in  all  her  cere- 
monies. 

33* 


390 


DOCTRINAL  CATECHISM. 


Q.  When  are  wo  to  moke  it? 

A.  Following  the  example  of  the  primitive  Christians, 
we  are  to  nnake  it  at  the  beginning  of  our  prayers  and  of 
our  principal  actions,  and  when  we  arc  attacked  by  any 
temptation  or  exposed  to  any  danger. 

Q.  After  whose  example  are  we  to  often  make  tlie  sigri  of  the  crons  ? 

A.  After  the  example  of  the  primitive  Christians:  "At 
all  our  steps,  all  our  motions,  our  in-comings  and  out- 
goings, warming  ourselves,  bathing,  sitting  down  to  table 
or  going  to  bed,  taking  a  seat,  lighting  a  lamp  ;  at  every  ac- 
tion that  we  perform,  we  mark  our  forehead  with  the  sign 
of  the  cross.* 

Q.  Why  do  we  make  the  sign  of  the  cross  at  the  beginning  of  our 
prayers  ? 

A.  To  obtain  grace  to  pray  well. 

Q.  Why  do  we  make  it  at  the  beginning  of  our  principal  actions ! 
A.  To  obtain  grace  to  do  them  well. 
Q.  Why  do  we  make  it  when  attacked  by  any  temptation  ? 
A.  To  obtain  grace  to  overcome  it. 

Q.  Why  do  we  make  it  when  exposed  to  any  danger  * 
A.  To  obtain  the  grace  of  being  delivered  from  it.  St. 
Gregory  Thaumaturgus,  being  surprised  by  night  .and  a  vio- 
lent shower  of  rain,  takes  shelter  with  his  companion  in  a 
pagan  temple  :f  he  invokes  the  name  of  Jesus  Christ,  and 
makes  the  sign  of  the  cross  several  times,  to  purify  the  air 
infected  by  the  smoke  of  profane  sacrifices.  He  afterwards 
passed  the  night,  according  to  his  usual  custom,  in  singing 
the  praises  of  God.  Next  morning,  -when  he  was  g(me,  the 
pagan  priest  came  to  perform  his  accustomed  ceremonies. 
The  devils  appeared  to  him,  and  told  him  that  after  what  had 
passed  in  the  temple  during  the  night,  they  could  no  longer 
remain  there.  He  did  his  best,  by  all  manner  of  sacrifices 
and  purifications,  to  oblige  them  to  return,  but  all  in  vain. 

The  Emperor  Constantine,  about  to  give  battle  to  Maxen- 
tius,  prayed  with  all  his  heart  to  the  only  true  God,  whom 
he  knew  but  imperfectly,J  (for  he  was  not  yet  a  Christian.) 
when,  about  noon,  as  the  sun  began  to  decline  westward, 
he  was  marching  out  into  the  country,  with  his  troops,  and 


*  Tert.  de  Corona  Mllitls.  dll. 
t  Fleu.  Eccles.  Hist.  b.  vi.  ch.  xlv. 


t  Ibid.  b.lx.  0.148. 


ON    TUB    SIGN    OF    THE    CROSS. 


391 


he  saw  in  the  sky,  above  the  sun,  a  luminous  cross,  witli 
this  inscription  :  In  this  sign  thou  shalt  cosqukk.  The 
following  night,  while  he  slept,  Jesus  Christ  appeared  to  liini 
with  the  same  sign  that  he  had  beheld  in  the  sky,  and  com- 
manded him  to  make  a  representation  of  it,  and  to  make 
use  of  it  against  his  enemies  in  battle.  He  had  the  imaj^o 
made  immediately,  and  then  chose  fifty  of  the  bravcfst  and 
most  pious  men  amongst  his  guards,  to  carry  it  in  their 
turn  wherever  the  army  went ;  this  image  was  called  the 
Labarum. 

The  Emperor,  encouraged  by  this  celestial  vision,  put  his 
troops  in  order,  drew  near  to  Rome,  who  opened  her  gates 
to  receive  him,  and  he  entered  victorious. 

A  statue  was  erected  to  him  in  one  of  the  squares  of  the 
city,  and  he  caused  himself  to  be  there  represented  with  a 
long  cross  in  his  hand  instead  of  a  spear,  with  this  inscrip- 
tion underneath :  By  this  saving  sign,  the  true  mark  of 
courage,  I  have  delivered  your  city  from  the  yoke  of  the 
tyrant,  and  re-established  the  senate  and  the  people  in  their 
ancient  splendor. 

Julian,  who  was  afterwards  Emperor,*  when  thinking  of 
renouncing  Christianity,  fell  into  the  hands  of  an  impostor, 
who,  having  conducted  him  to  a  pagan  temple,  brought  him 
into  the  most  secret  parts  of  the  building,  and  began  to  in- 
voke the  devils.  They  appeared  under  the  form  which  they 
usually  assumed ;  Julian  was  afraid,  and  made  the  sign  of 
the  cross  on  his  forehead  ;  whereupon  the  devils  immediate- 
ly vanished. 

The  disciples  of  St.  Benedict,  not  choosing  to  give  up  their 
evil  habits,  which  the  saint  exhorted  them  to  do,f  they  de- 
termined to  get  rid  of  him,  and  gave  him  poisoned  wine. 
As  he  sat  at  table,  they  handed  him  the  glass  to  bless  ac- 
cording to  custom  ;  he  extended  his  hand  to  make  the  sign 
of  the  cross  ;  immediately  the  glass  flew  in  pieces,  as  though 
it  had  been  struck  by  a  stone. 


;  i, 


iij: 


<•■  FI.  £c  Hist  b.  ziil  oh.  vi. 


t  Ibid.  b.  xxxll.  ch.  xlll. 


892 


DOCTRINAL   0ATK0HI81I. 


17 


CHAPTER   XVIII. 


ON     THE     LORD'S     FRATSR. 


Q.  What  is  the  lord's  Prayer! 

A.  It  is  a  prayer  of  which  Our  Lord  himself  is  the  author 
and  which  he  has  taught  us. 

Q.  Repeat  it  in  Latia 

A.  Pater  noster,  qui  es  in  cceHs  ;  sanctificetur  nomen 
tuum ;  adveniat  regnum  tuuni;  fiat  voluntas  tua  sicut  in 
coelo  et  in  tcrrd;  panetn  nostrum  quotidianum  da  nobis  hodie; 
et  dimittc  nobis  debita  nostra,  sicut  et  nos  dimittimus 
debitoribus  nostris ;  et  ne  nos  inducas  in  tentationem ;  sed 
libera  nos  a  malo.     Amen. 

Q.  Repeat  it  in  English. 

A.  Our  Father,  who  art  in  heaven,  &c. 

Q.  What  is  prayer  t 

A.  It  is  an  elevation  of  the  soul  to  God.  Of  the  soul, 
that  is  to  say,  of  the  mind  and  heart.  Without  that  eleva- 
tion, there  is  no  true  prayer. 

Q.  What  is  that  prayer  called  wherv^in  the  soul  alone  prays  f 
A.  It  is  called  mental.     Mental,  that  is  to  say  of  the 
mind  and  heart  alone ;  which  happens  when  the  mind  in- 
ternally conceives  holy  thoughts,  and  the  heart  holy  desires, 
being  aided  by  the  Holy  Ghost. 

Q.  What  is  that  prayer  called  wherein  the  soul  makes  use  of  speech 
to  express  its  thoughts  and  desires  ? 

A.  It  is  called  vocal.  Vocal,  that  is  to  say,  of  the  voice, 
because  the  soul  borrows  its  aid  to  express  its  thoughts  and 
desires.  Although  God  has  no  need  of  our  words  to  under- 
stand us,  they  are  useful  in  fixing  our  thoughts  and  render- 
ing us  more  attentive,  and  also  to  edify  those  with  whom 
we  pray. 

Q.  Wha^  are  the  principal  kinds  of  prayer  ? 

A,  Praise,  supplication,  thanksgiving,  and  offering. 


ON    TIIK    LORDS    PRAYER. 


803 


Q.  "Wliat  Is  praise  I 

vl.  It  is  A  prayer  whereby  wc  praise  Gixl  on  account  of 
his  infinite  perfections.  By  this  prayer  wo  rejoice  in  sccinj^ 
God  so  great,  so  holy,  so  perfect,  and  wo  invite  all  creatures 
to  praise  him  with  us. 

Q.  What  is  supplication  t 

A.  It  is  a  prayer  whereby  wo  ask  of  God  our  spiritual  or 
corporal  wants.  At  one  time  it  is  some  benefit  to  ask  from 
him,  and  at  another  to  be  delivered  from  some  evil.  We  arc 
to  ask  him  first  of  all  and  above  all,  for  everlasting  life,  and 
whatever  may  tend  to  obtain  it  for  us.  All  the  rest,  we  aro 
only  to  ask  conditionally,  that  is  to  say,  if  it  be  conducive 
to  our  salvation. 

Q.  What  iM  thanksgiving  \ 

A.  It  is  a  prayer  whereby  we  thank  God  for  his  blessings. 
The  thanksgiving  should  always  follow  the  request  which 
has  been  granted  ;  nevertheless,  nothing  is  more  common 
than  for  people  to  ask,  and  nothing  is  more  common  than 
to  neglect  returning  thanks. 

Q.  WhatistbeoflFering? 

A.  It  is  a  prayer  whereby  we  offer  to  God  all  that  we  arc, 
and  all  that  we  possess:  our  soul,  our  body,  our  thoughts, 
our  feelings,  our  actions,  our  goods,  &;c. 

Q.  What  is  the  most  perfect  model  of  prayer  f 
A.  The  Lord's  Prayer. 

Q.  Why  is  it  so  called  f 

A.  Because  it  comes  from  the  Lord. 

Q.  Why  do  you  say  that  it  comes  from  the  Lord ! 
A.  Because  that  he  himself  is  its  author,  and  has  taught 
it  to  us. 

Q.  Why  do  you  say  that  he  is  its  author  ? 
A.  Because  that  he  himself  composed  it. 
Q.  Why  do  you  say  that  he  has  taught  it  ? 
A.  Because  the  disciples  learned  it  from  him. 
See  the  account  in  the  Gospel.* 

Q.  How  many  petitions  aro  tlicre  in  the  Lord's  Prayer  ? 
A.  There  are  seven,  of  which  the  first  three  refer  to  God, 
and  the  other  four  to  us. 


*?' 


*  St  Luke  xL  2;  8t  Matt.  y\.  9. 


^ 


Ifl 


^f 


894 


DOCTRINAL    CATECHISM. 


Q.  Are  the  worda :  Our  Father  who  art  in  heaven,  one  of  the  seyeQ 
petitioQB  ? 

-4.  No ;  they  are  only  the  preparation  for  them. 

Q.  Why  are  they  the  preparation  for  them  ? 

A.  Because  nothing  is  better  calculated  to  prepare  us  for 
praying  than  the  thought  that  we  are  goiijg  to  speak  to  the 
best  of  fathers. 

(..  Why  do  you  say :  Our  Father  ? 

A.  Because  that  he  gives  and  preserves  our  life,  and  that 
we  are  his  children,  and  the  heirs  of  his  glory. 

Q.  What  is  the  first  reason  why  we  call  God  our  Father  ? 

A.  Because  he  gives  and  preserves  our  life.  ,ln  thi? 
sense  he  is  the  father  of  all  creatures,  because  he  has  given 
them  life  and  being,  and  preserves  them  to  them. 

Q.  What  is  the  second  reason  why  we  call  God  our  Father  ? 

A.  Because  we  are  his  children  and  the  heirs  of  his  glory 
You  have  received,  says  St.  Paul,  the  spirit  of  adoptioi 
of  sons,  whereby  we  cry,  Abba,  (Father.)*  And  if  sons 
heirs  also :    heirs   indeed   of  God,   and   joint-heirs   witk 
Christ.! 

Q,  How  are  we  the  children  of  God  and  the  heirs  of  his  glory  ? 
A.  By  adoption. 

Q.  What  do  you  mean  by  adoption  ? 

A.  I  mean  a  choice  of  pure  grace.  To  adopt,  is  to  tak< 
as  a  son  one  who  is  not  so  by  nature.  We  were,  on  the 
contrary,  rebel  slaves.  Who  can  then  comprehend  the  ex- 
tent of  that  favor  1 

Q.  Where  do  we  receive  the  grace  of  that  adoption ! 

A.  In  Baptism.  We  should  never  cease  to  thank  God 
with  our  whole  heart  for  this  most  signal  favor,  the  full 
value  of  which  we  shall  only  understand  in  heaven, 

Q.  Why  do  you  not  say :  My  Father  ? 

A.  Because  that,  having  all  th^.  same  Father,  and  hoping 
for  the  same  inheritance,  we  are  not  only  to  pray  for  our- 
selves, but  also  for  all  the  faithful,  who  are  our  brethren. 

Q.  Are  we  only  to  pray  for  ourselves  when  we  pray  f 
A.  We  are  also  to  pray  for  all  the  faithful. 


♦  Rom.  vilL  16. 


t  Ibid.  IT. 


ON    THX    LORD  S    PRATER. 


395 


be  seyen 


J  us  for 
:  to  the 


nd  thai 

In  this 
IS  given 

? 

I  glory 
.doptioi 
if  sons 
PS   witli 

iryt 


to  take 
,  on  the 
I  the  ex- 


iVtk  God 
the  full 


i  hoping 
for  our- 
thren. 


Q.  Why! 

A.  Because  they  are  our  brethren. 

Q.  How  are  they  our  brethren  ? 

A.  Because  we  all  have  the  same  Father. 

Q.  Why  are  we  also  to  pray  for  all  the  faithful ! 

A.  Because  we  all  hope  for  the  same  inheritance. 

Q.  Wliat  is  that  inheritance  ? 
A.  The  everlasting  bliss  of  heaven. 
Q.  Why  do  you  say :  Who  art  in  heaven  ? 
A.  Because  that  although  God  is  every  where,  we  regard 
it  in  a  particular  manner  as  the  throne  of  his  glory. 

Q.  Is  God  only  in  heaven  f 
A.  He  is  also  in  all  places. 

Q,  Why  do  we  then  address  our  prayers  to  him  in  heaven  ? 
A.  Because  heaven  is  the  throne  of  his  glory. 

Q,  Why  is  heaven  the  throne  of  his  glory  ? 

A.  1st.  Because  it  is  chiefly  by  the  heavens  that  he  de- 
clares his  glory.* 

2(3.  Because  it  is  in  heaven  that  he  manifests  his  glory  to 
the  Angels  and  Saints. 

Those  words :  Our  Father  who  art  in  heaven,  ought  also 
to  remind  us  that  heaven  is  the  place  where  we  are  to  dwell 
eternally  with  the  Angels  and  Saints,  in  the  fullness  of  bliss  ; 
and  that  remembrance  should  detach  us  from  the  earth  and 
make  us  sigh  unceasingly  for  heaven,  our  true  country. 

Q.  Explain  the  first  petition :  Hallowed  be  thy  name. 
A.  That  is  to  say,  that  you  may  be  known,  loved,  adored, 
and  glorified. 

Q.  By  saying :  Hallowed  be  thy  name,  what  do  you  ask  for  thoee 
who  know  not  God  ? 

A.  We  ask  that  he  may  be  known  by  inem. 

Q.  Who  are  they  who  are  so  unfortunate  as  not  to  know  God  J 

A.  They  are  the  pagans  or  idolaters.  Pagans  and 
idolaters  are  those  who  worship  statues  of  gold  and 
silver,  of  wood  or  stone,  and  all  sorts  of  false  divinities. 
Infidels,  such  as  Jews,  Turks,  or  Mahometans,  do  indeed 
recognize  the  true  God  ;  but  tiiey  do  not  believe  In  the 
Holy  Trinity,  in  Jesus   Christ,  nor   in  the  truths  of  the 

I  -        I  I  —  —  ■■  ■  ■ 

*  Psalm  XTiii.  1. 


396 


Ch 


DOCTRINAL   CATECHISM. 


reli 


gion. 


How 


deplorable  is  the  state  of  these 

f  should  we  not  pray  that  they 

may  come  forth  from  their  darkness,  so  that  knowing  the 


iristian 
persons,  and  how  fervently 


tiue  God  and   embracing  the  true  religion  they  may  love, 
adore,  and  glorify  God  ! 

Q.  What  do  we  ask  for  those  who  have  the  happiness  of  knowing 
God  ? 

A.  We  ask  that  they  may  love,  adore,  and  glorify  him. 

That  they  may  love  him  ardently,  adore  him  alone,  and 

glorify  him  continually. 

Q.  Explain  the  second :  Thy  kingdom  come. 
A.  That  is  to  say,  that  you  may  henceforward  reign  in 
our  hearts  by  grace,  and  bring  us  to  reign  with  you  in 
glory. 

Q.  What  do  we  ask,  by  saying :  Thy  kingdom  come  ? 

A.  We  ask  two  things. 

Q.  What  is  the  first  ? 

A.  That  God  may  henceforward  reign  in  our  hearts  by 
his  grace.  The  earth  would  become  a  heaven,  if  God 
henceforward  reigned  in  the  hearts  of  all  men  by  his  grace. 

Q.  What  is  the  second  ! 

A.  That  God  may  bring  us  to  reign  with  him  in  glory, 
This  demands  our  most  fervent  and  assiduous  prayers, 
because  this  second  reign  is  incomparably  more  advanta- 
geous than  the  first.  ' 

Q.  Explain  the  third :  Thy  will  be  done  on  earth  as  it  is  in  heaven. 
A.  That  is  to  say  that  you  may  be  obeyed  on  earth  by 
men,  as  you  are  obeyed  by  the  blessed  in  heaven. 

Q.  What  do  we  ask  by  sayii^ :  Thy  will  be  done ! 

A.  We  ask  that  God  may  be  obeyed  on  earth  by  men. 

Q.  How? 

A.  As  he  is  obeyed  by  the  blessed  in  heaven. 

Q.  How  do  the  blessed  obey  ? 

A.  They  obey  with  great  perfection. 

Q.  jCan  we  attain  that  perfection  ? 

A.  No  J  but  we  can  approach  to  it. 

Q.  Wherein  are  we  to  manifest  this  obedience  ? 

A.  In  the  fulfilment  of  the  commandments  of  God.  We 
are  to  obey  with  a  fidelity  and  promptitude,  if  not  equal,  at 
least  approaching  to  that  of  the  blessed  spirits.     This  is  the 


ON   THE    LORD  8    PRAYER. 


397 


love, 


grace  that  we  should  beg  of  God  while  saying  :   Thy  will 
be  done. 

Q.  Explain  the  fourth  petition  :  Give  us  this  day  our  daily  bread. 
A.  That  is  to  say,  give  us  what  is  necessary  every  day  foi 
the  life  of  soul  and  body. 

Q.  What  do  we  first  ask  by  saying:  Give  us  this  day  our  daily 
bread  ? 

A.  We  ask  what  is  necessary  every  day  for  the  life  of 
soul  and  body. 

Q.  What  is  necessary  every  day  for  the  life  of  the  soul  ? 

^..  1st.  The  grace  and  love  of  God,  yet  without  excluding 
fi\ith  and  hope,  which  arc  in  their  way  the  food  of  the  soul. 
2d.  The  Holy  Eucharist,  which  is  called  the  bread  of  life.* 
am,  says  Jesus  Christ,  the  living  bread,  which  came  down 
from  heaven.  If  any  man  eat  of  this  bread,  he  shall  live  for 
ever.j-  We  are  to  nourish  ourselves  every  day  with  this 
divine  bread,  at  least  by  spiritual  communion,  so  as  to  pre- 
pare for  worthily  receiving  it  by  sacramental  communion. 
3d.  The  word  of  God  heard  oi'  read  with  attention,  and  care- 
fully preserved  in  the  mind.  It  is  the  faithful  and  assiduous 
meditation  which  we  draw  from  it  that  produces  the  sap 
to  nourish  and  enrich  our  soul. 

Q.  Whai  do  we  secondly  ask  ? 

A.  We  ask  what  is  necessary  every  day  for  the  life  of  the 
bodv. 

Q.  What  is  necessary  every  day  for  the  life  of  the  body  f 

A.  Food,  clothes,  and  lodging. 

Behold  the  fowls  of  the  air,  says  Jesus  Christ,  for  they 
sow  not,  neither  do  they  reap,  nor  gather  into  barns; 
yet  your  heavenly  Father  feedeth  them.  Are  not  you  of 
much  more  value  than  they  1  Consider  the  lilies  of  the 
field,  how  they  grow  :  they  labor  not,  neither  do  they  spin. 
And  yet  I  say  to  you,  that  not  even  Solomon,  in  all  his 
glory,  was  ariayod  as  one  of  these.  How,  if  God  so  clothe 
the  grass  of  the  field,  which  to-day  is,  and  to-morrow  is  cast 
into  the  oven  ;  how  much  more  you,  O  ye  of  little  fiiith.J 

Q,  Why  does  Jesus  Christ  order  us  to  ask  only  bread  ? 

A.  To  teach  us  that  we   should  content  ourselves  with 


ll 


!  s 


J.  i : 


H' 


1  li 


♦  St.  John  vi.  43. 


+  Ibid.M. 

34 


$  St.  Matt.  vi.  26. 


i  \ 


398 


DOCTRINAL   CATECHISM. 


what  is  really  necessary.  Tlie  wants  of  nature,  as  they  are 
called,  are  very  limited.  Every  condition,  however,  has 
its  own  wants,  more  or  less. 

Q.  Why  does  Jesus  Christ  order  us  to  ask  only  our  daily  bread  t 
A.  It  is  ordered  to  divest  us  of  all  anxiety  for  the  mor- 
row. It  is  very  senseless  to  be  solicitous  for  the  morrow, 
since  we  know  not  whether  we  shall  live  to  see  it.  Seek 
first,  says  Jesus  Christ,  the  kingdom  of  God  and  his  justice, 
and  all  those  things,  such  as  food  and  clothing,  shall  be 
added  unto  you.  Be  not  solicitous  for  to-morrow,  for  the 
morrow  will  be  solicitous  for  itself.  Sufficient  for  the  day  is 
the  evil  thereof. 

Q.  On  what  condition  does  Jesus  Christ  promise  us  the  necessaries  of 
life? 

A.  On  condition  that  we  serve  him  faithfully,  and  labor 
assiduously.  I  have  been  young  and  now  am  old,  says  the 
royal  prophet,  and  I  have  not  seen  the  just  forsaken,  nor 
his  seed  seeking  bread.  He  showeth  mercy,  and  lendeth 
all  the  day  long ;  and  his  seed  shall  be  in  blessing.* 

And  St.  Paul  adds :  If  any  man  will  not  work,  neither 
let  him  eat.f 

Q.  Explain  the  fifth  petition :  Forgive  us  our  trespasses 
A.  That  is  to  say,  grant  tne  gift  of  true  repentance,  and 
forgiveness  of  our  sins. 

Q.  What  do  we  first  ask  by  saying :  Forgive  us  our  trespaa'ics  9 
A.  We  ask  the  gift  of  true  repentance. 

Q.  What  is  true  repentance  ? 

A.  It  is  that  which  makes  us  find  favor  with  God,  because 
it  entirely  changes  the  sinner. 

Such  was  the  repentance  of  David,  of  Magdalen,  of  St. 
Peter,  and  several  others. 

Q.  Why  do  you  say  that  it  is  a  gift  f 

A.  Because  if  God  did  not  give  it  to  us,  we  should  not 
have  it.  It  is  a  present  from  the  divine  mercy.  We  may 
indeed  ask  it,  with  grace,  and  even  excite  ourselves  to  it ; 
but  it  is  for  God  to  give  it  to  us. 


*  Psalm  xxxtL  25. 


t  S  Thesa.  iii.  10. 


ON   THE   LORD  8   PRAYER. 


399 


Q.  How  are  we  to  correspond  with  that  gift  t 
A,  With  great  fidelity,  as  did  David,  Magdalen,  St.  Peter, 
and  so  many  others. 

Q.  What  do  we  secondly  ask  f 

A,  We  ask  forgiveness  of  our  sins. 

Q.  Of  what  ia  the  pardon  which  we  grant  to  our  enemies  the  mea* 
sure? 

A  It  is  the  measure  of  the  pardon  which  we  ask  of  God 

for  our  sins. 

Q.  By  what  sacrament  do  we  obtain  forgiveness  of  our  sins  f 
A.  By  the  sacrament  of  Penance  received  either  in  effect 
or  desire.     It  is  by  this  sacrament  that  the  merits  of  Jesus 
Christ  are  applied  to  us  for  the  remission  of  our  sins. 

Q.  Why  do  you  say:  As  we  forgjye  those  who  trespass  against  us  ! 

A.  Because  the  pardon  which  we  grant  to  our  enemies  is 
the  measure  of  the  pardon  which  we  ask  of  God  for  our 
sins. 

Q.  Why  is  it  the  measure  of  that  pardon  ? 

A.  Because  we  ask  of  God  to  forgive  as  we  forgive.  Je- 
sus had  already  said  :  With  the  same  measure  that  you 
shall  measure,  it  shall  be  measured  to  you  again.*  And 
we  confirm  it  by  saying  to  God  :  And  forgive  us  our  tres- 
passes as  we  forgive  them  who  trespass  against  us. 

Q.  How,  then,  are  we  to  forgive,  if  we  wish  God  to  forgive  ns  f 

A.  We  are  to  forgive  from  our  heart.f 

Q.  When  do  we  foi^ive  from  our  heart  ? 

A.  When  there  remains  nothing  in  our  heart  of  the  injury 
that  we  have  received,  neither  animosity,  nor  coldness,  nor 
indi^rence.  When  we  feel  towards  those  who  have  offend- 
ed us  just  as  we  did  before.  When  we  look  kindly  on  them, 
speak  to  them  with  cordiality,  and  are  ready  to  serve  them 
when  they  stand  in  need  of  it. 

Q.  What  pardon  do  we  then  obtain  by  saying :  And  forgive  us  our 
trespasses  as  we  forgive  them  that  trespass  against  us  ? 

A.  We  obtain  pardon  of  our  venial  and  daily  faults,  pro- 
vided we  say  it  with  a  contrite  heart.  We  even  obtain  the 
grace  of  true  repentance  for  mortal  sins,  according  to  the 
opinion  of  St.  Augustine.  J 


I. 

I « 


,  1 


it 


i  ■, 


♦  Bt.  Luke  vl.  88. 
t  St.  Matt,  xvlil.  85. 


t  S.  Aug.  Encli.  c.  J.,  dc  Civ.  Del,  b.  21,  vol.  JT. 


'  'I 
.  (I 


il: 


400 


DOCTRINAL  CATECHISM. 


Q.  Explain  the  blxth  :  -And  lead  us  not  into  temptation, 

A.  That  is  to  say,  consiclering  our  weakness,  cither  avert 
temptation  from  us,  or  give  us  the  grace  to  overcome  it. 

Q.  What  is  temptation  ? 

A.  It  is  a  solicitation  to  evil  :  and  as  that  solicitation  is 
unceasing,  it  is  with  much  reason  that  Job  has  said  that  the 
lite  of  man  on  earth  is  a  continual  warfare.* 

Q.  Wliat  are  they  that  solicit  us  to  evil? 

A.  The  devil,  the  world,  and  the  flesh.  The  devil,  by  all 
sorts  of  stratagems;  the  world,  by  displaying  all  its  seduc- 
tions before  our  eyes ;  the  flesh,  by  importuning  us  to  satisfy 
all  its  desires,  opposed  as  they  are  to  those  of  the  spirit.  I 
see,  says  the  Apostle,  another  law  in  my  members,  fighting 

against  the  law  of  my  mind Unhappy  man  that  1  am, 

who  shall  deliver  mo  from  the  body  of  this  death  ?f 

Q.  How  many  degrees  are  there  in  temptation  ? 

A,  There  are  three  :  the  suggestion,  the  pleasure,  and  the 
consent.  The  suggestion,  is  the  propo>al  of  the  evil.  The 
pleasure,  is  the  complacency  wherewith  the  proposal  is  en- 
tertained.   The  consent,  is  the  determination  to  do  the  evil. 

Q.  Why  docs  God  permit  temptation  ? 

A.  1st.  To  test  our  virtue.  2d.  To  render  us  vigilant,  3d, 
To  humble  our  pride. 

Q.  How  do  we  become  crimiiiial  by  temptation  ? 

A.  1st.  When  we  voluntarily  dwell  on  the  suggestion. 
2d.  When  we  wilfully  take  pleasure  in  it.  3d.  When  we 
give  our  consent  to  it.  If  we  reject  the  suggestion  with 
promptness  and  fidelity — if  we  do  not  wilfully  take  any 
pleasure  in  it;  on  the  contrary,  if  we  conceive  a  true  dis- 
pleasure and  give  no  consent  to  it,  far  from  committing  sin, 
we  perform  an  action  agreeable  to  God  and  highly  meritori- 
ous, when  wc  do  it  for  God's  sake. 

Q.  What  do  we  ask  of  God  by  saying :  Lead  us  not  into  tempfii- 
tion  ? 

A.  We  ask  of  him,  either  to  avert  the  temptation  or  give 
us  grace  to  overcome  it. 

Q.  With  what  view  do  we  make  this  prayer  ? 

A.  With  a  view  to  our  own  weakness.  It  is  not  enough 
to  make  this  prayer ;  we  must  also  avoid  with  care  every 


*  Job  vii.  1. 


t  Rom.  vll,  23, 


OP   THE    ANGELICAL    SALUTATION. 


401 


thing  that  might  give  rise  to  temptation,  and  shun  all  the 
occasions  of  it ;  for  it  is  written  that  he  who  loves  the  danger 
shall  perish  in  it. 

Q.  Explain  the  seventh  petition :  Deliver  us  from  evil, 

A.  That  is  to  say,  deliver  us  from  the  miseries  of  this 

life,  from  the  enemies  of  our  salvation,  and  from  eternal 

damnation. 

Q.  From  vhat  do  we  ask  to  be  delivered  by  saying :  Deliver  us  from 
evil? 

A.  1st.  We  ask  to  be  delivered  from  the  miseries  of  life ; 
not  from  all,  but  from  those  which  would  be  beyond  our 
strength  ;  for  it  is  only  death  that  can  deliver  us  from  all. 
2d.  We  ask  to  be  delivered  from  the  enemies  of  our  salva- 
tion, that  is  to  say,  from  all  that  the  devil,  the  world  and  the 
flesh  could  do  to  prevent  us  from  attaining  salvation.  3d. 
We  ask  to  be  delivered  from  eternal  damnation.  As  this 
is  the  consummation  of  all  wretchedness,  we  cannot  too  often 
or  too  fervently  ask  to  be  delivered  from  it. 


CHAPTER    XIX. 


OP     THE     ANGELICAL     SALUTATION. 

Q.  What  is  the  Angelical  Salutation  ? 

A.  A  prayer  which  is  composed  of  the  words  of  the  angel 
Gabriel,  of  St.  Elizabeth,  and  of  the  Church. 

Q.  Say  it  in  Latin. 

A.  Ave,  Maria,  gratia  plena :  Dominus  tecum,  benedicta 
tu  in  mulieribus,  et  benedictus  fructus  ventris  tui,  Jesu. 

Sancta  Maria,  mater  Dei,  ora  pro  nobis  peccatoribus, 
nunc  et  in  hora  mortis  nostrse.     Amen. 

Q.  Say  it  in  English. 

A.  Hail,  Mary,  full  of  grace  :  the  Lord  is  with  thee,  blessed 
art  thou  amongst  women,  and  blessed  is  the  fruit  of  thy 
womb,  Jesus. 

Holy  Mary,  mother  of  God,  pray  for  us  sinners,  now  and 
at  the  hour  of  our  death.     Amen. 


402 


DOCTRINAL    CATKCIII8M. 


Q.  Wliich  arc  the  words  of  the  niigel  Gabriel  ? 

A.  They  arc  those  which  he  said  to  the  Rlossed  Virgin 
when  {imiouncing  to  her  the  mystery  of  the  Incarnation  : 
Ilail,  Mary,  full  of  grace,  the  Lord  is  with  thee;  blessed 
art  thou  amongst  women,  and  blessed  is  the  fruit  of  thy 
womb,  Jesus.* 

Q.  What  do  the  -words /?^//  of  grace  denote  \ 
A.  They  denote  the  great  and  sublime  sanctity  of  the 
Blessed  Virgin;  because  the  more  grace  the  more  sanctity. 

Q.  What  do  these  denote  :  The  Lord  is  with  thee  ? 

A.  They  denote  that  God  made  it  his  delight  to  dwell  in 
the  Blessed  Virgin  ;  because  God,  who  is  holiness  itself,  de- 
lights in  purity,  especially  when  it  is  found  in  such  an  emi- 
nent degree  as  it  was  in  the  Blessed  Virgin. 

Q.  What  do  these  denote:  Blessed  art  thou  amongst  women? 

A.  They  denote  that  because  of  her  sublime  sanctity  she 
had  been  chosen  in  preference  to  all  others  to  be  the  mother 
of  the  Son  of  God,  a  dignity  which  elevates  her  above  all 
creatures,  even  angels  and  saints. 

Q.  Which  are  the  words  of  Elizabeth  ? 

A.  Thev  are  those  which  she  said  to  the  Blessed  Virgin 
when  she  honored  her  with  a  visit :  Blessed  art  thou  amongst 
women,  and  blessed  is  the  fruit  of  thy  womb.f 

Q.  What  do  these  words  indicate ;  Blessed  art  thou  amongst 
women  ? 

A.  They  indicate  the  same  thing  as  those  of  the  angel. 
As  St.  Elizabeth  spoke  by  the  Holy  Ghost,  she  repeats  the 
same  words  which  God  had  put  into  the  mouth  of  the 
angel. 

Q.  What  do  these  denote :  Blessed  is  the  fruit  of  thy  womb  ? 

A.  They  denote  that  Jesus  her  Son  is  the  source  of  all 
graces  and  of  all  blessings.  In  effect,  as  St.  John  says,  it 
is  from  his  fullness  we  all  have  received. J 

Q.  Which  are  the  words  of  the  Church  ? 

A.  They  arc  those  which  she  has  joined  to  the  words  of 
the  angel  and  of  St.  Elizabeth :  Holy  Mary,  mother  of 
God,  pray  for  us  sinners,  now  and  at  the  hour  of  our  death. 
Amen. 


♦  St.  Luke  i.  28. 


t  St.  Luke  I.  42. 


%  St  John  1. 16. 


OF    THE    ANGELICAL    SALUTATION. 


403 


Q.  How  do  we  recognize  the  Blessed  Virgin  ? 

A.  We  recognize  her  fur  the  mother  of  God  ;  and  in  that 
capacity  we  address  our  prayers  to  her  with  grout  confidence, 
persuaded  that  being  the  mother  of  God,  she  is  all-poweifiil 
with  her  son. 

Q.  What  do  we  ask  of  her  after  having  recognized  her  for  the  mother 
of  God  ? 

A.  We  ask  her  to  pray  for  us  all  the  days  of  our  life,  and 
especially  at  the  hour  of  our  death.  A  favor  which  we  can- 
not too  earnestly  solicit,  since  it  is  so  necessary  for  us. 

Q.  Why  do  we  make  this  prayer  ? 

A.  1st.  To  thank  God  for  the  mystery  of  the  Incarna- 
tion. 

2d.  To  honor  and  congratulate  the  Blessed  Virgin,  in 
whose  womb  that  mystery  was  accomplished. 

3d.  To  ask  the  intercession  of  the  Blessed  Virgin  with 
God. 

Q.  What  is  the  first  reason  why  we  make  this  prayer  ? 

A.  To  thank  God  fur  the  mystery  of  the  Incarnation. 
As  that  mystery  is  the  source  of  all  the  blessings  which  we 
receive  in  this  life  and  in  the  other,  we  can  never  give  God 
SfufFicient  thanks  for  it. 

Q.  What  is  the  second  reason  ? 
•  A.  To  honor  and  congratulate  the  Blessed  Virgin,  in  whose 
womb  that  mystery  was  accomplished.    It  is  very  proper  to 
honor  her  whom  God  has  raised  to  such  a  sublime  dignity, 
and  whom  the  angels  and  saints  unceasingly  honor. 

Q.  What  is  the  third  reason  ? 

A.  To  ask  the  intercession  of  the  Blessed  Virgin  with  (jJod  y 
intercession  the  most  powerful,  and  cousequently  the  most 
effectual. 

Q.  Why  does  the  Church  call  the  Blessed  Virgin  mother  of  God? 

A.  Because  she  really  conceived  and  brought  forth  Jesus 
Christ,  who  is  God.  This  is  an  unquestionable  ai  tide  of 
faith.  Nestorius,  Patriareh  of  Constantinople,  died  a  miser- 
able death  after  havins;  been  cond^ined  bv  the  Council  of 
Ephesus  for  having  dared  to  maintain  the  contrary ;  it  was 
even  said  that  his  tongue  was  eaten  by  worms.* 


.I-     :■ 


:h     fr 


*  Flea  Ecclcs.  irist.  b.  ii.  ohap.  84. 


404 


DOCTRINAL  OATXCHISM. 


CHAPTER    XX. 

OF    THE     VIRTUES,     AND     THE     CAPITAL     SINS. 


SECTION  I. 


or  TBI  THEOLOoioAL  vntTunt. 


Q.  How  many  theological  virtues  are  there  ? 

A.  There  are  three  :  Faith,  Hope,  and  Charity. 

Q.  Why  are  those  virtues  called  theological  9 
A.  Because  they  immediately  regard  God. 
It  is  God  who  is  believed  by  faith,  hoped  for  by  hope,  and 
loved  by  charity. 

Q.  What  is  faith  ? 

A.  It  is  a  divine  virtue,  whereby  we  hold  for  certain  that 
there  is  a  God,  and  submit  to  all  the  truths  which  he  has  re- 
vealed and  proposed  to  us  by  his  Church. 

Q.  Whatish-'ief 

A.  It  is  a  i'me  virtue  whereby  we  expect,  with  a  firm 
confidence  in  his  infinite  bounty,  the  blessings  which  he  has 
promised  to  us,  viz. :  eternal  salvation,  with  the  graces  and 
other  helps  necessary  for  obtaining  it. 

Q.  What  is  charity  ? 

A.  It  is  a  divine  virtue  whereby  we  attach  our  heart  to 
God,  as  our  sovereign  good  and  last  end,  and  love  our  neigh- 
bor as  ourselves  for  the  love  of  God. 

Q.  Can  we  have  those  virtues  by  ourselves  f 
A.  No ;  for  they  are  virtues  infused  by  God  into  our 
souls. 

Q.  When  we  have  them  can  we  increase  them ! 
A.  Yes,  with  the  assistance  of  grace. 

Q.  How? 

A,  By  making  frequent  acts  of  them.  The  more  we  make 
acts  of  those  virtues  the  more  they  are  strengthened  in  our 


OF    TIIK    VIUTUK8,    AND    THE    CAPITAL    8INB. 


405 


souls.  They  arc  also  fitroiiprlhonod  })y  all  the  good  works 
which  we  <Jo  through  their  rnotives,  especially  throu<^h 
charity. 


SECTION   II. 

OF   THE    CARDINAL    VIRTUES. 

Q.  How  many  cardinal  virtues  are  there! 
A,  There  are  four. 

Q.  What  are  they  ? 

A.  Prudence,  Justice,  Temperance,  and  Fortitude. 

Q.  Wliy  are  those  virtues  called  cardinal  i 

A.  Because  they  are  the  principal  virtues.  What  we  call 
moral  virtues  arc  those  which  form  the  rule  of  morals ;  all 
virtues  are  based  on  these  four. 

Q.  What  is  prudence  ? 

A.  It  is  a  virtue  which  makes  us  choose  the  })est  means  of 
succeeding  in  every  thing  wo  undertake.  For  that  we  must 
be  aided  by  an  actual  light  from  Heaven. 

Q.  What  i--?  justice  ? 

A.  It  is  a  virtue  which  teaches  us  to  render  to  every  one 
that  which  belongs  to  him,  whether  it  be  to  God,  our  neigh, 
bor,  or  ourselves. 

Q.  What  is  tempo ranco  ? 

yl.  It  is  a  virtue  which  makes  us  avoid  excess  in  all  things ; 
in  eating  and.  drinking;  in  work  and  in  rest;  in  pleasures 
and  in  mortifications  ;  in  joy  and  in  sorrow  ;  in  expense  and 
in  paving;  in  clothes,  ornaments,  and  furniture,  and  in  all 
things  generally. 

Q.  What  is  fortitude 

A.  It  is  a  virtue  which  enaldes  us  to  overcome  all  the  dif- 
ficulties which  may  arise  in  the  fulfilment  of  our  duties, 
whether  to  God,  our  neighbor,  or  ourselves. 


SECTION  III. 

OF   THE   CAPITAL   BINS. 

Q.  How  many  capital  sins  are  there? 
A.  There  are  seven. 


406 


DOCTRINAL   CATKCHI8M. 


R   ! 

p 


Q.  What  are  thej  t 

A.  Prido,  avarice,  lust,  gluttony,  envy,  anger,  and  sloth. 

Q.  Why  are  those  called  the  capital  siDs  t 
A.  Because  they  are  the  principle  and  the  source  of  all 
other  vices. 

Q.  What  is  pride  f 

A.  It  is  an  inordinate  opinion  of  one's  own  excellence. 

Q.  In  how  many  ways  is  this  sin  committed  t 
A.  In  four  ways. 

Q.  Which  is  the  first  ? 

A,  By  glorifying  ourselves  on  the  gifts  of  God  as  though 
they  came  from  ourselves,  and  not  from  God.  What  hast 
thou,  says  St.  Paul,  that  thou  hast  not  received?  And 
if  thou  hast  received,  why  dost  thou  glory,  as  if  thou  hadst 
not  received  it  "?* 

Q.  Which  is  the  second  t 

A.  By  regarding  the  gifts  of  God  as  due  to  our  merits. 
Who  hath  first  given  to  him,  and  recompense  shall  be  made 
him?  For  of  him,  and  by  him,  and  in  him  are  all  things  ; 
to  him  be  glory  for  ever.f     Amen. 

Q.  Which  is  the  third  ? 

A.  Imagining  that  we  have  perfections  which  we  have  not, 
and  wishing  to  pass  for  having  them  in  the  eyes  of  others. 
If  any  man  think  himself  to  be  something,  whereas  he  is 
nothing,  he  deceiveth  himself  J  We  deceive  ourselves  still 
more  when  we  imagine  that  we  have  what  we  have  not,  and 
would  persuade  others  of  it. 

Q.  Which  is  the  fourth? 

A.  Despising  others  for  want  of  qualities  wherein  we  sup- 
pose ourselves  to  excel  them.  Let  every  one,  says  the  same 
apostle,  prove  his  own  work ;  and  so  he  shall  have  glory  in 
himself  only,  and  not  in  another.§  And  elsewhere: — In 
humility,  let  each  esteem  others  better  than  themselves.  || 

Q.  What  is  avarice  t 

A,  It  is  an  inordinate  love  of  riches.  They,  says  the 
apostle,  who  would  become  rich,  fall  into  temptation,  and 
into  the  snare  of  the  devil,  and  into  many  unprofitable  and 


♦  1  Cor.  iv.  T. 
t  Bom.  ix.  85. 


I 


Oal.  t!.  8. 
GaI.vL4. 


I  Pbll.ii.8. 


or   TUB   VIRTUES,    AND   Till   CAPITAL   BINS. 


407 


hurtful  desires,  which  drown  men  in  destruction  and  perdi- 
tion.*    See  what  precedes  and  what  follows. 

Q.  Wliatislustt 

A.  It  is  the  sin  of  impurity,  which  is  divided  into  several 
kinds.  My  spirit,  says  God,  shall  not  remain  in  man  for 
ever,  because  he  is  flesh.f  See  what  follows.  This  sin  was 
punished  by  the  Deluge,|  and  afterwards  by  fire  from 
heaven  .§ 

Q.  What  is  gluttony  f 

A.  It  is  an  inordinate  love  of  eating  and  drinking,  for  the 
pleasure  which  is  found  in  it. 

Q.  In  bow  many  ways  is  gluttony  committed  f 
A.  In  five  ways. 

Q.  Which  is  the  first  I 

A.  By  eating  without  necessity  between  meals. 

Q.  Which  is  the  second  ? 

A.  By  seeking  after  dainties  and  delicacies. 

Q.  Which  is  the  third! 

A.  By  eating  more  than  enough* 

Q.  Which  is  the  fourth! 

A.  By  eating  too  greedily. 

Q.  Which  is  the  fifth  f 

A.  By  seeking  after  meats  that  are  highly  seasoned. 

Q.  Wherein  are  we  the  most  carefully  to  avoid  excess  ? 

A.  In  wine  and  other  liquors.  Be  not  drunk  with  wine, 
says  St.  Paul,  wherein  is  luxury .jl  Wine,  says  the  Wise 
Man,  hath  destroyed  very  many.^jf  The  apostle  declares 
that  drunkards  shall  not  inherit  the  kingdom  of  God.**  If 
man  consulted  his  own  reason,  it  alone  would  be  sufficient 
to  turn  him  away  from  this  vice,  by  showing  him  that  be 
thereby  renders  himself  like  unto  the  beasts. 

Q.  What  is  envy  f 

A.  It  is  a  sorrow  or  displeasure  at  the  spiritual  or  temporal 
welfare  of  our  neighbor,  because  it  exceeds  our  own.  God 
created  man  incorruptible,  and  to  the  image  of  his  own  like- 
ness he  made  him.     But  by  the  envy  of  the  devil,  death 


♦  Tim.  vl.  9. 
t  Gen.  vi.  8. 
t  Gen.  vi.  7. 


I 


Gen.  xix. 
£ph.  V.  18. 


^  Eocles.  xxxi.  80. 
*♦  1  Cor.  vi.  10. 


408 


DOCTRINAL    CATECHISM. 


W' 


is-'    ■- 
1i 


came  into  the  world:  and  they  follow  him  that  are  of  his 


sid( 


* 


? 


Q.  What  is  anger 

A.  It  is  the  action  or  desire  of  revenging  one's  self  for  an 
injury  received.  Revenge  not  yourselves,  my  dearly-be- 
loved, says  the  apostle;  but  give  place  to  wrath  ;  for  it  is 
written,  Kcvcnge  is  mine,  I  will  repay,  sailh  the  Lord. 
But  if  thy  enemy  be  hungry,  give  him  to  eat;  if  he  thirst, 
give  him  drink  :  for  doing  this  thou  shalt  he.ip  coals  of  fire 
on  his  head.  Be  not  overcome  by  evil,  but  overcome  evil 
by  gojd.f 

Q.  What  is  sloth? 

A.  It  is  an  excessive  love  of  rest,  and  a  disgust  for  all  that 
appertains  to  the  service  of  God.  Go  to  the  ant,  O  sluggard, 
and  consider  her  ways,  and  learn  wisdom:  which,  although 
she  hath  no  guide,  nor  master,  nor  captain,  provideth  her 
meat  for  herself  in  the  summer,  and  gathereth  her  food  for 
herself  in  the  harvest. |  How  long  wilt  thou  sleep,  O  slug- 
gaid  ?  v\  hen  wilt  thou  rise  cut  of  thy  sleep  ?§  Cursed  be 
he  that  dt)th  the  work  of  the  Lord  d2eeitfully,||  Every  tree 
that  beareth  not  good  fruit  shall  be  cut  down  and  cast  into 
the  fire.*f  Cast  the  useless  servant  into  exterior  darkness, 
there  shall  be  weeping  and  gnashing  of  teeth.** 


ACT  OF   FAITH. 

I  firmly  believe  that  there  is  one  God  in  three  persons, 
equal  in  ail  things,  the  Father,  the  Son,  and  the  Holy  Ghost, 
and  I  freely  accept  all  the  truths  which  he  has  revealed  and 
proposed  to  us  by  his  Church. 

ACT  OK  nopK. 

My  God,  T  confidently  expect  from  thy  infinite  goodness 
all  the  blessings  which  thou  hast  promised  to  us,  especialb 
eternal  salvation  and  the  graces  nccesary  to  obtain  it. 


*  Wis.  li.  23. 
t  Kom.  xii  19. 
j  Prov,  vi.  C. 


§  Prov.  vi.  9. 
j  Jcr.  xlvlii.  10. 


^  St.  Lnko  iii.  9. 
**  St  Mntt.  xxii'.  18. 


CHRISTIAN    EXERCISE. 


ACT   OF   CHARITY. 


409 


My  God,  I  love  thee  with  my  whole  heart,  thou  who  art 
my  sovereign  good  and  my  last  end.  I  also  love  my  neigh- 
bor, even  my  enemy,  as  myself,  for  thy  sake. 

ACT   OF    ADORATION. 

My  God,  I  adore  and  acknowledge  thee  for  my  sovereign 
Lord,  from  whom  I  hold  life  and  being,  and  all  the  other 
blessings  which  I  possess. 

ACT   OF  THANKSGIVING. 

My  God,  I  thank  thee  for  having  created  and  redeemed 
me,  and  preserved  me  until  now,  together  with  all  the  other 
graces  and  blessings  wherewith  thou  dost  continually  favor 
me. 

ACT    OF   CONTRITION. 

My  God,  I  am  heartily  sorry  fur  having  offended  thee, 
because  thou  art  infinitely  good,  and  infinitely  perfect,  and 
that  sin  is  displeasing  to  thee ;  I  humbly  beg  thy  pardon, 
and,  confiding  in  thy  grace,  I  am  resolved  to  amend  my 
life,  to  confess  my  sins  as  soon  as  possible,  and  to  do  pen- 
ance for  them. 

BATTISMAL   VOWS. 

From  my  heart  I  renounce  Satan  and  subject  myself  to 
the  law  of  Christ,  that  is,  the  Gospel ;  I  renounce  the  pomps 
of  Satan,  that  is,  the  maxims  and  vanities  of  the  world  ;  I 
renounce  the  works  of  Satan,  that  is,  all  sin. 


I  I: 


Cferistiau  (^mtht 


FOR   THE    BEGINNING    OF    CATKCIIISMAL    INSTRUCTIONS. 

Q,  What  is  the  CLristian  exercise  ? 

A.  It  is  the  method  of  passing  the  day  in  a  Christian 

manner. 

The  Morning. 

Q.  What  are  we  to  do  on  awaking  ? 

A.  We  are  to  make  the  sign  of  the  cross,  saying  :  In  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
Amen. 

H5 


410 


DOCTRINAL    CATECHISM. 


III. : 


m 


Q.  Wl)y? 

A.  To  consecrate  the  first  moments  of  the  day  to  the 
Father,  Son,  and  Holy  Ghost.  This  sign  of  the  cross  is,  as 
it  were,  the  sign  and  seal  of  Jesus  Christ,  which  we  impress 
upon  ourselves  in  order  to  defend  us  against  the  snares  of 
thedevil. 

The  devils,  seeing  that  sign  on  St.  Gregory  Thaumaturgus, 
said :  This  vase  is  empty,  but  well  sealed ;  and  they 
dared  not  approach  to  injure  hirn. 

The  words  :  In  the  name  of  the  Father,  and  of  the  Son, 
£ind  of  the  Holy  Ghost,  are  an  abridged  prayer  whereby  we 
ask  of  God  his  blessing  and  assistance. 

Q.  What  are  we  to  say  at  the  sume  time  ? 

A.  My  God,  I  give  thee  my  heart,  fill  it  with  thy  love: 
my  God,  be  with  me  all  the  day,  and  grant  me  grace  not  to 
offend  thee.  We  must  take  care  not  to  take  it  back  again 
to  give  it  to  the  world  or  the  devil. 

Q.  How  are  we  to  arise  and  dress  ourselves  ? 

A.  Promptly  and  modestly. 

Q.  Why? 

A.  For  fear  of  displeasing  God  and  the  Angels  who  be- 
hold us.  We  must  be  on  our  guard  against  the  demon  of 
sloth  and  the  demon  of  immodesty :  and  never  to  do  in  the 
presence  of  God  and  the  Angels  what  we  would  not  do  be- 
fore  persons  whom  we  respect. 

Q.  What  are  we  to  do  as  soon  as  we  are  dressed  ? 

A.  We  are  to  kneel  and  say  our  morning  prayers  :  to  do 
nothing  until  we  have  acquitted  ourselves  of  this  duty.  Also 
to  take  holy  water  if  we  have  it  convenient. 

Q.  How  are  we  to  pray  ? 

A.  With  respect  and  attention.  With  respect,  kneeling 
with  our  hands  joined,  and  our  eyes  cast  down,  before  a 
crucifix  or  some  other  sacred  image  ;  with  attention,  think- 
ing of  what  we  are  saying,  and  desiring  it  sincerely. 

EXAMPLE. 

i 

Daniel  prays  notwithstanding  the  king's  prohibition,  and  is  miraculously  pre- 
served from  the  fury  of  tlie  lions. — Dan.  vi. 

Q.  What  should  we  afterwards  do  slowly,  and  with  reflection  ? 
A.  We  should  read  a  little  in  the  Imiiation  nf  Christ. 


CHRISTIAN    EXERCISE. 


411 


yr  to  the 
)ss  is,  as 
impress 
lares  of 

laturgus, 
nd   they 

the  Son, 
jreby  we 


hy  love : 
ie  not  to 
Lck  again 


I  who  be- 
lemon  of 
do  in  the 
ot  do  he- 


rs :  to  do 
ity.  Also 

,  kneeling 
,  before  a 
on,  think- 


iculously  pre- 


(Ction  ? 
Christ. 


Q,  Why  \ 

A.  To  fill  our  mind  and  heart  with  the  truths  whose  prac- 
tice is  necessary  to  salvation. 

Q.  What  are  we  then  to  do  ? 

A.  We  are  to  consider  the  occasions  which  might  make 
us  full  into  sin,  and  take  the  resohition  to  avoid  them.  Tliis 
was  the  practice  of  the  saints;  let  us  carefully  imitate 
them. 

During  the  Day. 

Q.  Why  nre  we  to  be  always  employed? 

A.  1st.  Because  the  devil  tempts  those  who  are  idle. 
Those  who  are  idle  are  generally  disposed  to  do  evil. 

2d.  Because  they  who  do  not  work,  do  not  deserve  to  eat. 
Would  any  like  to  feed  a  servant  who  did  nothing  all  the 
day,  or  at  least  for  a  great  part  of  it  1* 

Q.  What  are  we  to  do  if  cortimanded  to  do  sometliing  painful,  or  to 
which  we  have  a  dislike  ? 

A.  We  are  to  think  of  Jesus  and  say  to  him  :  My 
Jesus,  thou  wert  obedient  even  unto  death,  and  I  am  un- 
willing to  obey  in  this  matter  ! 

Q.  What  are  we  to  do  at  the  beginning  of  our  labor  ? 

A.  We  are  to  make  the  sign  of  the  cross,  saying :  Bless 
this  work,  0  Lord!  and  grant  that  while  my  hands  are 
employed  in  it,  my  heart  and  mind  may  be  fixed  on  thee  ! 

Q.  And  duiing  our  labor  ? 

A.  We  are  to  remember  with  joy  that  God  is  present  and 
beholds  us  :  to  offer  him  from  time  to  time  our  heart  and 
our  mind  •,  and,  according  to  the  advice  of  the  Apostle,  to 
sing  hymns  and  spiritual  canticles.  To  work  in  this  man- 
ner is  to  pr"  V  most  efficaciously.  Thus  did  the  Blessed 
Virgin  work,  under  the  eyes  of  her  divine  Son.  Thus,  too, 
worked  the  holy  hermits  of  old,  making  prayers  which  are 
called  ejaculatory. 

Q.  Where  are  we  to  go  in  the  morning  ? 

A.  We  are  to  go  to  church  to  hear  mass. 

Q   What  grace  do  we  beg  of  God  ? 

A.  We  beg  of  him  the  grace  to  assist  at  the  holy  sacrifice 
with  the  same  sentiments  wherewith  the  Blessed  Virgin  and 


*  2T110SS.  iii.lO. 


412 


DOCTRINAL    CATECHISM. 


f  ' 


r, 


r.i 


St.  John  assisted  at  the  foot  of  the  cross  on  Calvary.  How 
were  their  hearts  penetrated  with  grief,  with  love,  and  with 
gratitude !  If  this  most  holy  sacrament,  says  the  Imita- 
tion, were  celebrated  in  one  place  only,  and  consecrated 
by  only  one  priest  in  the  world,  with  how  great  a  desire, 
thinliest  thou,  would  men  be  affected  towards  that  place, 
and  to  such  a  priest  of  God,  that  they  might  see  the  Divine 
Mysteries  celebrated  1* 

Q.  What  are  we  to  do  if  we  see  any  one  immodestly  dresatd  ? 

A.  We  must  immediately  have  recourse  to  Jesus  Christ, 
and  say  to  him :  Lord !  turn  away  my  eyes,  that  they 
see  not  vanity.  We  are  to  turn  away  our  eyes  from  vanity, 
for  fear  that  from  the  eyes  it  might  pass  into  the  heart  and 
give  it  a  mortal  wound. ' 

Q.  What  must  we  do  in  order  to  sanctify  our  meals  ? 

A.  We  must  pray  to  God  before  and  after.  Before,  in 
order  to  draw  down  the  blessing  of  God  on  ourselves  and 
what  we  are  about  to  take ;  after,  in  order  to  thank  him  for 
the  good  things  which  he  so  liberally  bestows  upon  us, 
■whilst  so  many  others  more  deserving  than  we  are  not  so 
well  provided  for. 

Q.  What  should  we  inv;  ai  dly  say  during  the  meal  ? 

A.  When,  O  Lord  !  wilt  thou  give  me  that  celestial 
nourishment  wherewith  the  angels  and  saints  are  now  re- 
plenished in  heaven !  To  eat  in  this  way  is  to  eat  as  a 
Christian,  and  even  as  an  angel. f  To  eat  without  thinking 
of  God,  and  without  praying  before  and  after,  is  to  eat  as  a 
heathen. 

To  eat  without  rule  and  without  measure,  to  gratify  the 
sensual  appetite,  is  to  eat  as  a  beast. 

Q.  Are  we  only  to  read  in  the  morning  ? 

A.  We  are  also  to  read  some  good  books  in  the  evening, 
either  by  ourselves  or  aloud  to  others. 

Q.  What  are  we  to  do  if  we  are  obliged  or  ordered  to  leave  it  ? 

A.  We  must  do  it  cheerfully  and  promptly,  to  imitate 
the  obedience  of  Jesus  Christ  towards  his  parents. 

Q.  What  should  we  do  Avhen  the  clock  strikes  ? 

A.  We  should  enter  into  ourselves,  and  say:  My  God, 


•  Imlt,  b.  Iv.  ch.  1. 


t  Tobias  11.  2. 


CHRISTIAN    EXERCISE. 


413 


fill  ine  with  a  love  for  thee  and  a  horror  for  sin ;  grant  me 
the  grace  of  a  happy  death.  As  the  grace  of  a  happy- 
death  is  a  precious  grace  which  ensures  our  salvation,  wc 
cannot  ask  it  too  often,  and  nothing  is  more  efficacious  in 
obtaining  it  than  to  be  filled  with  a  love  of  God  and  a 
horror  of  sin. 

Q.  What  must  we  do  when  assailed  by  temptation  ? 

A.  We  must  instantly  turn  to  Jesus  Christ,  and  say  with 
confidence  :  Lord,  save  me,  or  I  perish.*  If  we  say  those 
words  with  the  same  confidence  as  the  Saints  did,  we  shall 
soon  be  sensible  of  the  assistance  of  Jesus  Christ. 

Q.  How  are  we  to  receive  the  ijains  and  troubles  which  attend  human 
life? 

A.  We  are  to  receive  them  with  submission,  as  coming 

from  the  hand  of  God  ;  to  endeavor,  at  least,  to  bear  them 

patiently,  and  to  acknowledge  that  God  still  treats  us  with 

great  mercy,  after  having  so  often  deserved  hell. 


EXAMPLE. 
The  patience  of  Job  rewarded.— Jb&  1.  li.  and  xlii. 

Q.  What  must  we  do  before  undertaking  any  important  action  ? 

A.  AVe  must  ask  counsel  of  Our  Lord,  and  say  to  him 
from  our  heart:  Lord,  what  wilt  thou  that  I  do?  teach 
me  to  do  thy  holy  will.  With  such  advice,  who  can  fail 
to  succeed  ? 

Q.  What  must  we  do  when  we  are  sensible  of  having  committed  any 
sin? 

A.  We  must  immediately  testify  our  sorrow  by  an  act 
of  contrition.  One  should  never  by  any  means  go  to  sleep 
in  the  state  of  mortal  sin.  Assuredly  no  one  would  lie 
down  w-ith  a  serpent  in  their  bosom,  and  yet  there  are  many 
who  do  not  fear  to  lie  down  with  the  devil  in  their  heart. 

Q.  What  must  we  carefully  avoid  in  order  to  preserve  our  baptismal 
innocence  ? 

A.  Unchaste  songs,  dangerous  books,  and  bad  compan- 
ions. x\ll  these  things  poison  and  give  death  to  the  soul.. 
In  their  stead,  let  us  sing  spiritual  canticles,  read  good  books, 
and  associate  with  wise  and  virtuous  persons. 


•  St  Matt  vili.  25,  and  xiv.  30 ;  Tobias  vi.  8. 

35* 


414 


DOCTRINAL    CATECHISM. 


,  I 


Q.  What  actions  must  we  never  do  wlicn  alone ! 
A.  Any  of  those  that  we  should  be  ashamed  to  do  before 
the  world.     Shmi  with  the  most  assiduous  care  all  those 
works  of  darkn(3ss. 

Q.  What  should  we  do  towards  the  close  of  the  day  ? 

A.  We  should,  if  possible,  go  to  some  church  to  visit 
Jesus  in  the  adorable  sacrament  of  the  altar. 

Q.  What  should  we  do  after  having  adored  him  ? 

A,  We  should  humbly  expose  to  him  the  wants  of  our 
souls;  ask  him  for  all  the  graces  which  are  necessary  for 
us ;  and  consider  in  his  presence  the  means  of  serving  him 
faithfully.  If  the  palaces  of  kings  were  open  to  every  one, 
as  our  churches  are,  who  would  pass  a  single  day  without 
going  to  pay  their  court  and  solicit;  favors  i 

Tha  Evening. 

Q.  How  must  wc  finish  the  day  ? 

A.  With  prayer.  We  are  to  recite  our  evening  prayers 
with  attention  and  respect,  and  be  careful  not  to  omit  our 
daily  examination  of  conscience. 

Q.  "W  Herewith  must  we  occupy  our  minds  while  undressing? 

A.  We  must  occupy  our  minds  with  useful  thoughts. 
Every  thing  should  then  remind  us  of  death.  • 

Q.  What  are  we  carefully  to  avoid  ? 

A.  Every  thing  that  is  contrary  to  modesty  :  remember- 
ing that  God  and  his  angels  are  present. 

Q.  What  are  we  to  do  before  going  to  sleep  ? 

A.  We  are  to  make  the  sign  of  the  cross,  saying  :  My 
God,  grant  me  the  grace  to  die  in  thy  holy  love.  Then  to 
recommend  ourselves  to  our  guardian  angel. 

Q.  In  what  state  should  we  go  to  sleep? 

A.  In  the  same  state  wherein  we  would  wish  to  be  found 
at  the  hour  of  death. 

Q.  What  should  we  do  if  we  awake  in  the  night  ? 

A.  We  should  think  of  the  presence  of  God  and  the  angels, 
or  say  some  prayers. 

Q.  Recite  the  practice  of  silence. 

A.  In  order  to  accustom  myself  to  the  thought  of  Our 
Lord  Jesus  Christ,  I  choose  every  day  a  certain  time  to 
consider  him  in  silence  ;  first,  I  listen  to  his  voice  speaking 


FOB    SEPTUAGESIMA    SUNDAY. 


415 


within  mc,  then  I  tell  him  all  that  my  love  inspires:  now, 
I  beseech  him  to  remain  always  with  me  ;  ai^ain,  1  ^cll  him 
how  ardently  I  long  to  be  with  him  in  heaven;  at  other 
times  I  testify  the  desire  which  I  ieel  to  live  only  ibr  him, 
and  to  keep  alivo  in  my  heart  the  fire  of  divine  love.  I  will 
pass  no  day  without  observing  this  pious  practice. 


|0r  Stptuiigcsinui  Bxmhri, 

FOR     THE     ADVANCED     CLASSES. 

Q.  What  la  tlie  meaning  of  the  word  Septuagesinia  ? 

A.  It  means  the  sev  entieth  day  before  Easter.  Sexages- 
imal the  sixtieth;  Quinquagesima,  the  fiftieth;  Quadrates- 
wia^  the  fortieth. 

This  is  the  time  of  preparation  for  Lent.  For  many 
ages  there  were  Christians  who  commenced  Lent  on  Septua- 
i^esima,  others  on  Sexagesima,  others  on  Quinquagesima. 
The  first,  in  order  to  supply  for  the  Thursdays,  Saturdays, 
and  Sundays,  on  which  they  did  not  fast ;  the  second,  for 
the  Saturdays  and  Sundays,  and  the  last,  for  the  Sundays 
only. 

Now,  and  for  many  ages  past,  all  alike  commence  it  on 
Ash-Wednesday,  and  continue  it  every  day  till  Easter,  Sun- 
day only  excepted. 

Q.  What  ornameuts  does  the  Church  assume  on  this  day  ? 
A.  She  assumes  her  penitential  ornaments. 

Q.  What  does  she  retrench  from  her  offices  ? 
A.  She  retrenches  all  her  joyous  canticles  :  the  Alleluia^ 
the  Te  Deum,  the  Gloria  in  Excel.ns. 

Q.  With  what  does  she  thereby  seek  to  inspire  lier  children  ? 

A.  She  seeks  to  inspire  them  with  the  spirit  of  penance, 
which  consists  in  true  contrition  for  sin  committed.  If 
Christians  had  that  spirit,  they  would  imitate  the  Church, 
taking,  like  her,  the  garb  of  mourning,  and  reiujuncing  joy 
and  diversion.  Penitents  formerly  covered  themselves 
with  sackcloth  and  ashes,  and  renounced  all  pleasure. 

Q.  What  more  must  we  do  to  prepare  for  Lent? 

A.  1st.  We  must  give  up  all  worldly  companions. 


l!  I 


wnt 


416 


DOCTRINAL    CATEOIHSM. 


Q.  Why? 

A.  To  dispose  ourselves  for  the  retreat  of  Lent. 

2d.  We  must  be  more  sober  than  at  any  other  time. 

Q  Why? 

A.  To  dispose  ourselves  for  the  fast  of  Lent. 

3d.  We  must  pray  assiduously. 

Q.  Why? 

A.  To  dispose  ourselves  to  pray  well  during  Lent.  Chris- 
tians, after  the  example  of  Jesus  Christ,  should,  during 
Lent,  retire  from  the  world,  fast  and  pray.  In  order  to  do 
it  well  it  is  expedient  to  prepare  in  good  time. 

Q.  What  should  we  leave  off  during  this  time,  in  conformity  with  the 
spirit  of  the  Chuich  ? 

A.  We  must  leave  off  all  banquets  and  public  amuse- 
ments. It  was  for  this  reason  that,  down  to  the  time  of  the 
Council  of  Trent,  marriage  was  not  solemnized  during  this 
time.  In  some  religious  orders,  they  even  now  either  fast 
or  observe  abstinence. 

Q.  What  are  we  to  do  in  case  we  are  obliged  to  be  present  at  any 
entertainment  during  this  time  ? 

A.  We  must  behave  with  the  utmost  modesty  and  dis- 
cretion ;  eat  and  drink  with  moderation  and  mortify  our- 
selves in  some  things. 

Q.  How  do  worldlings  pass  this  holy  time  ? 

A.  1st.  They  pass  it  in  dissipation.  2d.  They  think  only 
of  playing  nnd  amusing  themselves,  when  they  should  only 
think  of  mourning  and  weeping.  3d.  They  pass  it  in  the 
excess  of  eating  and  drinking ;  they  think  only  of  fdling 
themselves  with  meat,  when  they  ought  only  to  think  of 
mortifying  themselves  by  abstinence.  4th.  They  pass  it 
in  forgetfuhiess  of  God.  Can  any  one  think  of  God  when 
their  mind  is  taken  up  with  diversions  and  good  cheer? 
Behold  how  the  world  prepares  for  the  retreat,  the  fast,  and 
the  prayer  of  Lent.     Can  any  thing  be  more  unreasonable? 

EXAMPLE. 
Punishment  of  the  excesses  and  profanations  of  Balthazar. — Dan.  v. 


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ess  of  Thurugia.  By  the  Count  do  MontaJembcrt,  Toer  of 
Eruncc.     Translated  from  the  French. 

In  the  translation  of  this  work,  published  in  Dublin,  the  introduc- 
tion which  forms  about  IjO  pa^cs  of  the  original,  and  nearly  ono- 
third  of  the  whole  work,  was  omitted.  Our  edition  will  contain  the 
entire  work. 

This  is  one  of  the  most  interesting  hiogrnphics  in  any  langua"-p 
we  defy  even  the  most  lukewarm  Catholic  to  read  it,  without  in- 
wardly thanking  Cnul  that  he  lielongs  to  a  church  that  can  produce 
such  purity,  and  holinosy,  and  so  mucli  humility  and  self-denial  an 
is  exemplified  in  the  life  of  tlie  "  dear  St.  Klizabeth." 


In  pi-eparaiion  a  number  of  School  and  oth&r  Books. 


JUST  PUBLISHED, 

NEW  SCHOOL  BOOKS, 

ruUished  with  the  approhation  of  the  rrovlmial  of  the  Chris- 
tian Schools.  Our  editions  of  the  foVmving  liooJcs  are  the 
only  ones  v^ed  hy  them : — 

First  Book.  Xcv,-  and  enhxrKcd  edition.  Strong  inusliu 
back.     72  pages,  (old  edition  only  48.)  Gjc. 

Secoxd  Rook.  New  and  enlarged  edition,  having  Spelling 
and  Accentuation  and  Delinitionrf  at  the  head  of  eacii 
chapter.     180  pages,  18mo.,  half  bound,   12ie, 

Third  Book.  New  and  enlarged  edition,  with  Spelling, 
Pronunciation,  and  Delinitions  to  each  chapter,  making  it 
tlio  most  complete  in  the  United  States.  'iWJ  pnges,  1 2mo., 
full  sheep  or  lialf  roan,  50c. 

Old  editions  of  those  Readers,  published  many  years  ago,  having 
much  less  malter  than  ours,  and  having  none  of  the  above  improve- 
ments, are  now  put  forward  by  other  parties  as  being  the  books  used 
by  the  Christian  BrothcrK,  whereas  they  have  never  been  used  in  this 
country  by  them. 


